Erubhin or Miscellanies Christian and Iudaicall, and others Penned for recreation at vacant houres. By Iohn Lightfoote, Master in Arts, sometimes of Christs Colledge in Cambridge. Lightfoot, John, 1602-1675. This text is an enriched version of the TCP digital transcription A05462 of text S108555 in the English Short Title Catalog (STC 15593). Textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. The text has been tokenized and linguistically annotated with MorphAdorner. The annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). Textual changes aim at restoring the text the author or stationer meant to publish. This text has not been fully proofread Approx. 200 KB of XML-encoded text transcribed from 108 1-bit group-IV TIFF page images. EarlyPrint Project Evanston,IL, Notre Dame, IN, St. Louis, MO 2018 A05462 STC 15593 ESTC S108555 99844213 99844213 9004 2240877593

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Early English books online. (EEBO-TCP ; phase 1, no. A05462) Transcribed from: (Early English Books Online ; image set 9004) Images scanned from microfilm: (Early English books, 1475-1640 ; 843:14) Erubhin or Miscellanies Christian and Iudaicall, and others Penned for recreation at vacant houres. By Iohn Lightfoote, Master in Arts, sometimes of Christs Colledge in Cambridge. Lightfoot, John, 1602-1675. [10], 203, [3] p. Printed By G. Miller for Robert Swayne and William Adderton, and are to be sold [by R. Michell] at the Bulls head in Pauls Church-yard, London : 1629. Bookseller's name from STC. The last leaf is blank. Reproduction of the original in the British Library. eng Jews -- History -- To 70 A.D. -- Early works to 1800. eebo Erubhin or Miscellanies Christian and Iudaicall, and others. Penned for recreation at vacant houres. By Iohn Lightfoote, Master in Arts, sometimes of Lightfoot, John 1629 223 37382 673 0 0 0 0 0 180.03 F The rate of 180.03 defects per 10,000 words puts this text in the F category of texts with 100 or more defects per 10,000 words. 2004-02 Assigned for keying and markup 2004-03 Keyed and coded from ProQuest page images 2004-04 Sampled and proofread 2004-04 Text and markup reviewed and edited 2004-07 Batch review (QC) and XML conversion

ERVBHIN OR MISCELLANIES Christian and Iudaicall , and others . Penned for Recreation at Vacant Houres .

By IOHN LIGHTFOOTE , Master in Arts , sometimes of Christs Colledge in CAMBRIDGE .

LONDON . Printed by G. MILLER for Robert Swayne and William Adderton , and are to besold at the 〈◊〉 head in Pauls Church-yard. 1629.

TO THE RIGHT WORSHIPFVLL , right learned , and right vertuous Knight , Sir ROWLAND COTTON . I. L wisheth all present and future felicitie . Euer Honoured .

MY creeping & weake studies neither able to go , nor speake for themselues , do ( like Pyrrhus in Plutarch ) in silence craue your tuition . For they desire , when they now come to light , to refuge to you who next to God first gaue them life . Your incourag●ment and incitation did first set mee forward to the culture of holy tongues , and heere I offer you the first fruites of my barren haruest . Your tried learning and tried loue , assure me that you both can iudge soundly , and yet withall will not iudge too heauily of my weake endeauours ; and such a Patron my booke desireth . This hath caused to you , this present trouble , and in mee this present boldnesse . I know it had beene more secure to haue beene obscure , and not to haue come thus to publike Hazzard ; for as the Romane said well , it is hard when the world shall shew me mine infirmities vnder mine owne hand : yet haue I had some reason , to manifest my selfe thus openly to the view of all . Some there bee that haue hardly censured of me for idlenesse and sloath ) as they make it ) because ( it seemes ) I intrude not euery moment into the supply of other mens Ministeries , since it hath not yet pleased God , to preferre and promote me to a charge of mine owne . I know well the saying of the Apostle Romans . 1.14 . belongs to all Ministers , To Greekes and Barbarians , to the wise and foolish they are all debtors , and ( as the Syrian addes ) leakrez , they are debtors to preach : The Syrian to that verse adds a wo●d which may well serue for a Comment mebhaichheuo leakrez ▪ I am a debtor , or I ought to preach . And who so is necessarily called , and refuseth , is as bad as the false Prophets were , that would run before they were sent , nay , hee may seeme rather worse , that when he is sent will not goe . From this censure how farre I am free , my conscience tells me ; though I must confesse that I am not so hasty as many bee , to intrude my selfe , where is no ne●essity : This hath among some purchased mee the skarr of slothfulnesse : to vindicate which I haue here ventured as children doe , to shoot another arrow to find one 〈◊〉 is lost ▪ so haue I hazzar●ed my Credit one way to saue it ●nother . I know mine owne ●eakenesse , and that this my ●aines , to schollers , may seeme ●●t idle : yet had I rather vnder●●e any censure , then the blot of ●●e other Idlenesse , the begetter 〈◊〉 all euil , and of vnthankfulnes , ●●e hinderer of all good . This 〈◊〉 the cause that brings mee to a ●●●ke , and my booke to you . That the one I may testifie to the ●●rld that I loue not to bee idle , 〈◊〉 by the other witnesse to you , 〈◊〉 I loue not to be vnthankful . ●●ept I beseech you of so small ●●esent , and so troublesome a ●●●nkfulnesse , and what I want in tongue and effect , I will answer in desire and affection : suing alw●yes to the Throne of Grace , for the present prosperitie of your selfe and your nobl● Lady , and the future felicitie of you both hereafter .

From my studie at Hornsey , neere LONDON . March 5. 1629. Yours deuoted in all seruice , Iohn Lightfoote .
To the Reader . Courteous Reader ( for such a one I wish or none )

I May well say of writing books as the wise Greek did of marriage , for a yong man it is too soone , & with an old man his time is out . Yet haue I ventured in youth to become publike , as if I were afraid that men would not take notice of my weakenes and vnlearnednesse soone enough . If I fall farre short of a Schollar ( as I know I do ) my youth might haue some plea , but that mine attempt can haue no excuse but thy charitie . To that I rather submit my selfe then to thy Censure . I haue here b●ought home with me some gleanings of my more serious studies , which I offer to thee not so much for thy instruction , as for thy harmelesse recreation . I beare in mind with mee the saying of Rabbi Iosihar Iebudah in Pirke Abboth . He that learnes of young men , is like a man that eates vnripe grapes , or that drinkes wine out of the wine-presse : but he that learneth of the Ancient , is like a man that eateth ripe grapes , and drinketh wine that is old . For feare thy teeth should be set on edge , I haue brought some varietie : I haue not kept any method , for then I should not answer my title of Miscellantes . I haue vpon some things beene more copious , then other , and ( as Rab. Salomon obserues of Ruth ) I haue sometime but stood to gleane , and sometime sitten downe . I hope thou wilt not censure me for Iudaizing , though I cite them , for it is but ( as the Musician in Plutarch did ) setting a discord first , that you may better judge of the consort : and seeing error , you may the more embrace the truth . If this my youthfull attempt shall prouoke any one that is young to emulation in the holy tongues , I shall thinke I haue gained ▪ Adjourne thy seuere censure till either future silence , or some second attempt either lose al , or make some satisfaction . For the present : Quisquis haec legit , vbi pariter certus est pergat mecum , vbi pariter haesitat , quaerat mecum , vbi errorem s●um cognoscit , redeat ad me , vbi meum reuocet me . Aug. de Trinit. Lib. 1. Cap. 3.

Thine ready and willing , but vnable .
OF KNOWLEDGE OF GOD. CAP. I.

OMNE tempus te puta perdidisse , &c. saith one : All time is lost that is not spent in thinking of GOD. To bee full of ●houghts of him , is a lawfull and holy ●rodigality : And to spend time in such ●editations , a gainefull lauishing . For ●is end were the Scriptures giuen to ●ade vs to meditate of God , by medi●ting in them day and night , Psal , 1.2 . ●erein those faile that neuer thinke of God at all , and those also that thinke not of him aright . The Prophet makes this the marke of wicked men , that God is not in all their thoughts . That like the Iewes they murder ( Zechariah ) the remembrance of God euen betweene the Temple and the Altar .

Commendable in some sort was the deuotion of the Philosopher , that in so many yeares spoke more with the Gods then with men . Had his religion beene towards the true God , what could haue beene asked of him more ? I would Christians hearts were so retired towards their Creator , that so hee that made the heart , might haue it .

The Heathens thought there was a God , but knew not what to thinke of him . They prayed and sacrificed and kept a stirre to something , but they might well haue marked their Churches , Altars and Prayers , with the Athenian Altar motto 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the vnknowne God , Act. 17.

Plato attained to the thought of on● ●●ely God , the Persians thought hee ●●uld not be comprehended in a Tem●●e , and Numas thought he could not 〈◊〉 represented by an image : and for ●●is ( saith Clem. Alex. ) hee was hel●ed by Moses : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 &c. Clem. Alex. Stron . 1. p. 131. yet came all these farre ●ort of the knowledge of God . Na●●re when shee had brought them ●●us farre , was come to a non vltra , ●●d could go no further . Happy then 〈◊〉 wee , if wee could but right-prize ●ur happinesse , to whom the day spring ●●om an high hath risen , and the Sonne of ●●ghteousnesse with healing in his wings , ●●on whom the noone-tide of the Gos●ell shineth , and the knowledge of God 〈◊〉 its strength . Euen so O Lord let it be ●ill told in Gath , and published in the ●●reets of Ascalon , to the rankor and sor●ow of the vncircumcised , that God is ●nowne in Brittaine , and his Name is ●reat in England .

CAP. II. Of the Names of GOD vsed by Iewes and Gentiles .

NO Nation so barbarous saith Tull● that hath not some tincture of kno●ledge that there is a Deity . And yet many , nay most People of the world fa●● short of the right apprehension o● God , through three reasons . First when they cannot carry their minde further then their senses : Aug de Trin. lib. 1. cap. 1. and so think● God hath a body as they haue that i● coloured , &c. Secondly , when the● measure God by themselues & so mak● him passionate like man . For men no● able to conceiue what God is , what his nature , Arnob con . lib. 7. what his power , &c. fall into such opinions , that they frame Gods of themselues : and as is their owne humane nature , so they attribute to God the like ▪ for his will , actions & intentions , saith Arnobius . Thirdly , when they mount aboue nature and sense , and yet not right , feigning that God begat himselfe , &c. Hence came the multitude and diuersitie of Deities among the Heathen , minting thousands of gods to finde the right , and yet they could not . Hence their many names , and many fames made by them , that it seemes , thought it as lawfull to make gods , as it was for God to make them .

At first they worshipped these their deities without any representation on●y by their names : Caelites , Inferi , Heroes , ●umani , Sangui , and thousands others , ●he naming of which is more like con●uring then otherwise . Nature it selfe ●aught men there was something they ●ust acknowledge for supreame super●●tendent of all things . This light of ●ature , lead them to worshippe ●●mething , but it could not bring ●●em to worship aright . Hence some ●dored bruit beasts , some trees , some ●●rres , some men , some Deuils . Some 〈◊〉 images , some without , some in Temples , some without . Thus was Gedeons fleece , the heathen peece of the world all dry : set in the darkenesse of the shadow of Death : But in Iury was God knowne , and his Name great in Israel : By his name Iehouah he exprest himselfe when he brought them from Aegypt , and his glory hee pitched among them . They knew him by his names and titles of Elohim , Adonai , El , Shaddai , Elion , and his great name Iehouah , as the Iewes do call it . There the Scriptures of the Law and Prophets did teach them , yet they thus neerely acquainted with the true God , forsooke him , so that wrath came vpon Israel .

The Rabbinicall Iewes beside Scripture words haue diuerse Phrases to expresse God by in their writings . As frequently they cal him Hakkadhosh baruchhu , the holy blessed he , in short with foure letters 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Sometime they vse El iithbarech , the Lord who is , or be blessed . Sometimes Shamaiim , Heauen , by a Metonomy , because there hee dwelleth . The like Phrase is in the Gospell , Father I haue sinned against heauen Luk. 15.18 . The like Phrase is frequent in England , The heauens keepe you . Shekinah they vse for a title of God , but more especially for the Holy Ghost . So saith Elias leuita in Tishbi . Our Rabbins of happy memorie call the Holy Ghost Shekinah gnal shew shehu shaken gnal hannebhiim , because he dwells vpon the Prophets . Accordingly saith our Nicene Creed , I beleeue in the Holy Ghost who spake by the Prophets . Shem , a name or the name they vse for a name of God , and Makom a place they place ●or the same , because hee comprehendeth all things , and nothing compre●endeth him . Gebhurah Strength is in ●he same vse . They are nice in the vt●erance of the name Iehouah : but vse ●iuerse Periphrases for it , as Shem shel ●bang , the name of foure letters . Shem ●aminhhadh the proper name and o●●ers . One in Eusebius hath eloquently expressed it thus : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Seuen sounding letters ring the praise of me Th' immortall God , th' Almighty Deity : The Father of all , that cannot weary be . I am th' eternall violl of all things Whereby the melody so sweetly rings Of Heauens musicke which so sweetly sings .

What these seuen letters are , that do thus expresse God , is easie to guesse that they be the letters of the name Iehouah , which indeed consisteth but of foure letters , but the vowels must make vp the number . Of the exposition of this name Iehouah thus saith Rabbi Salomon vpon these words : I appeared to them by the name of God omnipotent , but by my name Iehouah I was not knowne to them , Exod. 6.3 . Hee saith vnto him ( saith the Rabbin ) I am Iehouah , faithfull in rendering a good reward , to those that walke before me : and I haue not sent thee for nothing , but for the establishing of my words which I spake to their fathers : And in this sense we finde th● word [ Iehouah ] expounded in sundry places , I am Iehouah faithfull in auenging , ( when he speakes of punishing ) as , and if thou profane the name of thy God , I am Iehouah . And so when hee speaketh of the performing of the Commandements , as , And you shall keepe my commandements and do them , I am Iehouah faithfull to giue to you a good reward : thus farre the Rabbin .

The Alchymisticall Cabalists , or Cabalisticall Alchymists haue extracted the name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or number whether you will , out of the word Iehouah after a strange manner . This is their way to do it : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which great mystery is in English thus . Ten times ten is an hundred , fiue times fiue is twenty fiue , behold 125. Six times six is thirtie six , behold 161. and fiue times fiue is twenty fiue , behold 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 186. Thus runneth their senselesse multiplication , multiplying numberlesse lesse follies in their foolish numbers , making conjectures like Sybills leaues , that when they come to blast of triall , prooue but winde . Irenaeus hath such a mysticall stirre about the name Iesu : which I must needs confesse I can make nothing at all of , yet will I set downe his words , that the reader may skan what I cannot . Nomen Iesu ( saith he ) secundum propriam Hebraeorum linguam , &c. The name Iesu according to the proper speech of the Hebrewes consisteth of two letters and an halfe , as the skillfull amongst them say : Signifying the Lord which containeth heauen and earth : For Iesu according to the old Hebrew signifieth heauen , and the Earth is called Sura vsser . Thus that father in his second booke against Heretickes , Cap. 41. on which words I can criticke onely with deepe silence . Onely for his two letters and ½ , I take his meaning to bee according to the Iewes writing of the name Iesu : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who denie him the last letter of his name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , because they deny him for a Sauiour . So the Dutch Iew Elias Leuitae saith in expresse words . The Christians say that their Messias was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the commandement of the Angell Gabriel , because he should saue all the world from Gehinnom , but because the Iewes doe not confesse that hee is a Sauiour , therefore they will not call him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ieshuang , but they leaue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the last letter out , and call him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iesu. After this kind of writing as Irenaeus saith , the word consisteth of two letters 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and halfe a letter , that is , which may be so called , because it is so little .

The Chaldee writes the name of God with two Iods aboue , and a vowell vnder thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . From hence some haue picked an expression of the Trinity : In the two letters , the Father and the Sonne , and in the vowell , the Holy Ghost proceeding from both : And from the aequidistance of the letters and vowell , they gather the distinction of the Persons , and by the neerenesse of all , the vnity of Essence . Such another conceit hath Bonfinius in his Hungarian Historie . When the Heresie of Arrius ( saith he ) had got head almost ouer all the world , and was dilated as well by persecution as by disputation : a towne in Gaule was besieged , because it held the Orthodox faith of the Sons coequalitie with the Father : God to confirme this their faith shewed this miracle . As the Priest was at high Masse at the Altar , behold three drops of blood fell from heauen vpon the Altar ; lying a while in an equall distance one from another , to shew the distinction of the three Persons , at last , in sight of all the People , they met together , to shew the vnity of Essence , so the story . But we haue a more sure word of Prophecie : That there are three that beare record in Heauen , the Father , the Word , and the holy Spirit , and these three are one .

The Chaldee sometimes vseth the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dehhila and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dahhalah , feare or terror , for God : because of the feare that is due to him . So Iacob comming from Syria , and being to sweare to a Syrian , sweares according to this Syrian or Chaldee Phrase , By the feare of his father Isaac : Gen. 31.53 . or by the God that Isaac feared : as Onkelos and Ionathan render it .

CAP. III. Of the Phrase The Sonnes of God , Gen. 6. and Iob. 1.

ALL take this Phrase in Iob , to meane the Angells , and truely : in which sense while they haue taken it in the sixt of Genesis , they spoile all : For hence they think , that Angels lay with women and begat children . So can Iarchi almost find in his heart to think , and so Tertullian , Lactantius and others . Some tell what euill Arts these Angells taught women , and how they begat mighty children of them . How farre this conceit is from true Philosophie , let Aristotle censure . Merlin in Geffry Monmouth is recorded to be such another hatch , beleeue it who list . His veine of Prophecying can make Alanus de Insulis thinke it is so , but I must needs confesse , it comes not into my Creed . As some conceit that the fallen Angels , or Deuills here begat children of women ; so the Iewes most wickedly fable , that Adam begat children of Deuills . Those hundred and thirtie yeares say they that Adam was separated from Eue , Deuills came to him and he ingendred with them , and begat Deuills , and spirits , and fiends . And againe : Foure women are the mothers of Shedhim or Deuills , Lilith , Naamah , Ogereth and Mahlath . I beleeue both these alike , for I beleeue that neither is likely . Both the Chaldees Onkelos and Ionathan render the sonnes of Elohim the sonnes of the Potentates or Iudges , taking the word Elohim in the same sense that it is taken , in the middlemost verse of the booke of Exodus Cap. 22.28 . Thou shalt not curse Elohim , or the Iudges . This opinion is farre better then the former , but Christians haue a better then this . That the house and progenie of holy Seth , are the sonnes of God or the Church : and the brood of Cains females were the Daughters of men . Cypriano di valera in his Spanish translation of Gen. 4. and the last verse , translates it thus , Entonces commenciaron llamarse . Then begun men to be called by the name of God , or by the name of the Lord : And in the margin hee explanes himselfe thus , that then the men of Seths house , began to bee a publike Church , and to be distinguished from Cains family , and to be called the sons of God : Gen. 6.2 .

CAP. IIII. Of the Phrase Sonnes of Man .

THis Phrase is frequent in Scripture , and Rabbin Hebrew , but most frequent in Chaldee and Syrian . Bene Anasha : & Bar nosho : In the latter of which the Syrian vsually writeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but leaueth out the first letter : as that tongue doth frequently in other words vse the like ecclipsis , writing not as they reade , as it is said of the French : Ezekiel in his Prophecie in Scripture Hebrew is frequently called sonne of man . Why so often he and no other Prophet should be so stiled , reasons are giuen by diuerse : To mee ( though farre inferiour to all them ) the groundworke seemeth to bee , because his Prophecie was written in Chaldean captiuitie , hee vseth the Chaldean Phrase , Sonne of man , that is , O man . The same Phrase Daniel vseth in Chaldaea , Dan. 10.16 .

CAP. V. Of Iaphets plantation by his sonne Iauan .

IAuan is generally held to be Greece . And the Greeke tongue is by all Hebrewes called the speech of Iauan . The Arabians do so stile the same language . The Syrian in Romans the first chapter verse 16. calls the Grecians 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vpon what reason I cannot imagine . Iauan the sonne of Iaphet is held to haue planted or peopled this country , in memorie of whose name the Iones are famous monuments : Moses saith hee had foure sonnes , Elisha , Tarshish , Cittim , & Dodonim : which it is likely planted all the country of Greece as farre as into Italie . Elisha and Dodonim dwelt at first neere together , and so did Tarshish and Cittim , but their posteritie scattered farre and neere . The Ierusalem and Babilon Targums doe almost resolued vs of these foure mens plantation : For Ionathan reades the fourth verse of the tenth of Genesis thus . And the sonnes of Iauan , Elisha , Elis , Tarsus , Acacia and Dardania . Ieruselamy thus : And the sonnes of Iauan , Elisha , and the names of their Prouinces , Alastarasom and Dodonia . Which last word Alastarasom I take to be mistaken , by joyning two words together and missing the last letter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mem for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Samech , which is easily done they bee so like . The word Alastarasom should without doubt , be Alas or Elis Tarsus . Elis frequent in all Authours : Eilision in Homer in Baeot. Elensine in Plutarch in Theseo , are places in Greece bearing the name of their old planter Elisha . Dodonim is registred in the name of old Dodona . Tarshish left a memoriall of himselfe in Cilicia : in the Citie Tarsus . Which was as Pliny saith vrbs libera a free Citie , nat. hist. lib. 5. and Saint Paul is free of that Citie : Act. 22.

Tarshish in Gen. 10. is the name of a man , in Ionah 13. in Chald. Par. it is vsed for the sea . In Exod. 28. for a * * The pearle tarshish in Ex. 28.20 ▪ is rendered in English a Beril : in the Chalde translations it is kermū iamma , a pearle of the sea : Pliny speakes of keramides a pearle neere that name Terus : Targum thinkes Tarsh●sh was Ashers stone : but Ionathan that it was Zebulons : And more likely , for a pearle of the sea is not vnfit for Zebulon a dweller by the sea , Gen. 4● . 1● . pearle ; in Act. 22 the name of a Towne . I thinke I may safely suppose that the towne tooke the name from the man , the sea from the towne , and the pearle from the sea .

Cittim got into the I le Cyprus neere his brother Tarshish : from him that Iland in old time was called Cethin as Ant. di Gueuara nameth it in Relox de los princip . And the men of Cyprus acknowledged Cythnon quendam , one Cythnus ( or Cittim ) for their predecessor as saith Herodotus lib. 7. That Iland sent out colonies further to replenish the Westerne world : who bare the memorie and name of their father Cittim with them all along as they went . Macedon or Macetia is called Cittim , 1. Mac. 1.1 . At last they ariued in Italy which is called Cittim . Num. 24.24 . and so rendered by the Chaldees . Thus Iauans posteritie grew great in Greece and Italy , and at last sent vs men ouer into these Isles of the Gentiles .

CAP. VI. Of Iewish Learning .

THe Iewes chiefe studies are about the Scriptures or about the Hebrew tongue , but some haue dealt in other matters . Their tongue is their chiefe learning , which is indeed the ground of all sacred knowledge . In it some are most ignorant , and some againe as accurate . They value it so highly , that the mistaking of a letter in it say they , destroyes the world . He that in this verse En kadosh caihouah , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 readeth Beth for Caph makes it there is no holinesse in Iehouah , and destroyeth the world . He that will may see most copious worke of this nicety in Tauch . on Gen. 1. How nimble textualists and Grammarians for the tongue the Rabbins are , their Comments can witnes . But as in Chaucer the greatest Clarkes are not the wisest men , so among them , these that are so great textualists , are not best at the text . In humane Arts some of them haue practised Kimchi and Leuita for Grammar , Rabbi Simeon for logicke , and others in other things , as Buxdorfius in his collection of Iewish Authors will fully satisfie .

CAP. VII . Of the Talmud .

WHo so nameth the Talmud , nameth all Iudaisme , and who so nameth Mishneh , and Gemara , hee nameth all the Talmud : And so saith Leuita Hattalmudh nehhlak , &c. The Talmud is diuided into two parts , the one part is called Mishneh , and the other part is called Gemara , and these two together , are called the Talmud . This in the Iewes Councell of Trent , the foundation and groundworke of their religion . For they beleeue the Scripture as the Talmud beleeues , for they hold them of equall authority : Rabbi Tanchum the sonne of Hanilai saith , let a man alwaies part his life into three parts . A third part for the Scriptures , a third part for Mishneh , and a third part for Gemara . Two for one , two parts for the Talmud for one for the Scriptures . So highly doe they , Papist-like , prize the vaine traditions of men . This great library of the Iewes is much alike , such another worke vpon the old Testament , as Thomas Aquinas his Catena aurea is vpon the new . For this is the summe of all their Doctors conceits and descants vpon the law , as his is a collection of all the Fathers explications and comments vpon the Gospells . For matter it is much like Origens bookes of old , vbi bene nemo melius , &c. and where they write well , none better , and where ill , none worse .

The word Talmud is the same in Hebrew , that * * Elias Leu. in Tisbi . Doctrine is in Latine , and Doctrinall in our vsuall speech ▪ It is ( say the Iewes ) a Commentary vpon the written law of God . And both the law and this ( say they ) God gaue to Moses , the law by day , and by writing , and this by night and by word of mouth . The Law was kept by writing still , this still by tradition . Hence comes the distinction so frequent in Rabbins , of Torah she baccathubh , and Torah she begnal peh , the law in writing and the law that comes by word of mouth , * * Pi●k. Abhoth Per. 1. Moses ( say they ) receiued the law from Sinai , ( this traditionall law I thinke they meane ) and deliuered it to Ioshuah , Ioshuah to the Elders , the Elders to the Prophets , and the Prophets to the men of the great Synagogue . And thus like fame in Virgil , creuit eundo , like a snow-ball it grew bigger with going . Thus doe they father their fooleries vpon Moses , and Elders , and Prophets , who ( good men ) neuer thought of such fancies , as the Romanists for their Traditions , can find bookes of Clemens , Dionysius , and others who neuer dreamed of such matters . Against this their traditionall , our Sauiour makes part of his Sermon in the mount , Matth. 5. But he touched the Iewes freehold , when he touched their Talmud , for greater treasure in their conceits they had none : like Cleopatra in Plutarch , making much of the Viper that destroyed them .

CAP. VIII . Talmudisme .

TO omit the time when it was written , and the distinction of Ierusalem and Babilon Talmud : the chiefe end of them both ( as they thinke ) is to explane the old Testament . The titles of the bookes shew their intents Pesachin about the Passeouer , Sanhedrin about the high Courts : Beracoth about thankesgiuing . Sometime they comment , sometime they allude , sometime controuert , sometime fable ▪ For this booke containes their common law and ciuill , and commonly some things aboue all law and ciuility . To instance in one or two , that by Hercules foot ye may guesse his body .

Iudges 9.13 . It is said by the vine , shall I leaue my wine which cheereth God and man ? How doth wine cheere God ? Rabbi Akibhah saith , because men giue God thankes for it .

There also they question or controuert , whether a man should giue thankes , or say grace for his meate and drinke before he taste it ?

And otherwhere , whether a man may blesse God for the sweet smell of incense which hee smells offered to Idols ?

Whether a man may light a candle at another candle that burnes in a candlesticke that hath images on it .

Whether a man at his Deuotions , if a Serpent come and bite him by the heele , may turne and stoppe to shake her off , or no ? which question Rabbi Tanchum answers very profoundly , that they must not so much as shake the foot to get a Serpent off , and giues a huge strong reason : For ( saith he ) such a one was praying , and a Serpent comes and catcheth him by the heele : Hee holds on his Deuotion , and ●tirrs not , and presently the Snake falls away starke dead , and the man not hurt : Legenda aurea hath not the Art of this coyning beyond them .

For their allusions , take a piece out of the booke Mincha , which I haue transcribed and translated into our owne tongue full of true Talmudisme .

Our Rabbins teach , Israel is beloued , because God hath fauoured them with the commandement of Philacteries , vpon their heads and vpon their armes , fringes vpon their garments , and marks vpon their doores . And concerning them , Dauid saith : Seuen times a day do I praise thee , because of thy righteous Iudgements : At the time that Dauid went into the bath , and saw himselfe stand naked , he said , woe is me that I stand naked without the * * Heb. Mitsuah or without my Philacteries . Commandement , but when hee remembred the Circumcision in his flesh , his mind was at quiet . Afterward when hee went out , he made a song of it , as it is said : To him that excelleth vpon Sheminith ( or an eight ) a Psalme of Dauid : because of the circumcision that was giuen on the eight day . Rabbi Eliezer the sonne of Iacob saith , whosoeuer hath Philacteries vpon his head , and Philacteries vpon his arme , and fringes vpon his garments , and a marke on his doore , all this will * * From this conceit it appeares they were called Philacteries , that is keepers . keepe him from sinning , as it is written , A threefold coard is not easily broken . And he saith , the Angell of the Lord pitcheth round about those that feare him to deliuer them , &c. Qui Bauium non odit , amet , &c.

CAP. IX . Of the Cabalists .

THese should be men of great account , for their trading is chiefly in numbers : but the effect of their studies proue but fetches nullius numeri , of no reckning . Their strange tricks & sleights of inuention , how to pick out a matter of nothing , out of a thing of no matter , is so intricate , that I do not much care if into these secrets my soule do not come . Their Atbash is a strange crotchet beyond the moone : it is described by the great Buxdorfius in his Abbreuiaturae .

Their Rashe & Sophe tebhoth , their Notericon , and Geometria , whether to call them Cabalisticall , Masoreticall , or Phantasticall I know not : they haue paid the margin of the Bible with such conceits . I could giue examples by hundreds , but it were but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a present worse then none at all .

CAP. X. Gedeons Armie . Iosh. 7.

GEdeons Armie represents the Church visible and inuisible : for as in his Armie all the companie marched alike , and vsed the same militarie discipline , and yet two and twenty thousand were cowards , and returned from him for feare , at the well Harodh , which it may be was called Harodh , or feare , from their fearefulnesse ; so in the Church visible , men vse the same word , the same sacraments , and the same outward profession , yet are many of them but cowards in Christs warfare when it comes to the triall . Gedeons triall of his souldiers by lapping water , and kneeling to drinke was a good peece of militarie discipline : for those that lapped in their hands , shewed their nimblenesse in march , who could drinke and not stay , but those that kneeled downe , made a stop in their marching .

Gedeons fight is much like Ierichoes siege , that with trumpets , this with trumpets and lampes , his conquest like Abrahams , with 300. men he ouerthrowes an Armie as Abraham did with 318. Saint Austen keepes a deplorable stirre about allegorizing this number 300. by the Greeke letter T tau , to make it resemble the signe of the crosse : And so he runnes both besides the language and the matter : charitie to the good man makes me ambiguous and doubtfull whether that fancie be his or not .

CAP. XI . A Ierusalem Tenet , ex Kimchio in Praefat. to the small Prophets .

OVr Rabbins of happy memory say , ( saith he ) that euery Prophet whose name and his fathers name is set downe in his Prophecy , it is certain that he was a Prophet , and the sonne of a Prophet . He whose name , and not his fathers name , it is certaine that he was a Prophet , and not the sonne of a Prophet . He whose name and the name of his City is set downe , it is certaine that he was of that City . He whose name and not the name of his City , it is certaine that hee was a Prophet of Ierusalem . And they say , that he whose father and fathers fathers name is set downe in his Prophecie , was a greater man of Parentage , then hee whose father is onely named . As in Zephaniah . Cap. 1. ver. 1.

CAP. XII . Nun inuersum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Num. 10. & 11.

IN the tenth of Numbers and the thirtie fifth verse , in these words , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And when the Arke went forward , the letter Nun is written wrong way , or turned backe thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to shew ( say the Hebrewes ) the louing turning of God to the People : And in the eleuenth chapter and first verse , in these words , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And the People became as murmurers , &c. The letter Nun is againe written wrong or turned backe thus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To shew ( say they ) the peruerse turning of the People from God : and thus are these two Places written in euery true Bible in the world . If the Iewes doe not here giue any one satisfaction , yet doe they ( as Erasmus speakes of Origen ) set Students on worke to looke for that which els they would scarce haue ●ought for . Such strange passages as ●hese in writing some words in the Bi●le out of ordinary way ( as some let●ers aboue the word , some letters lesse , ●nd some bigger then other ) obserued ●onstantly by all coppies and bookes , ●annot sure be for nothing : If they ●hew nothing els , yet this they shew vs , that the Text is punctually kept , and not decayed , when these things ( that to a hasty ignorant beholder might seeme errors ) are thus precisely obserued in all Bibles .

CAP. XIII . Of the Massorites .

THese men are held to be the Authors of the vowells and Accents : which opinion receiued by some ( and those no ordinary men neither ) I must needs confesse , I am not so fully satisfied for , as to beleeue it . I doe indeed admire the Massorites paines i● obseruation of them in the Bible , but I cannot guesse by that , that they haue done more then obserued : when a word , either in letter or vowell , goe● from ordinarie rules of Grammar , they haue marked , that it does so , which a meane Hebrician may do , but why it does so , there is either a right Iewish reason , or none at all giuen . To exemplifie in one , Gen. 14.5 . the word kederlaomer , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is so strangely pri●ked , that one cannot passe it : I my selfe obserued it before euer I saw the Massoreth : and when I came thitherto them for a reason , they haue done no more but obserued it : viz. Tebhah hhatha &c. that Camets is written with two çeuaes : and so of others they seldome say more . Admirable is their paines , to prooue the text vncorrupt against a gaine saying Papist . For they haue summed vp all the letters in the Bible to shew , that one haire of that sacred head is not perished . Eight ●undred eight and fourty marginall ●otes are obserued and preserued for the more facility of the text . The middle verse of euery booke noted , the number of the verses in euery booke reckoned : and ( as I said before ) not a vowell that misseth ordinary Grammar which is not marked . So that if we had no other surety for the truth of the old Testament text , these mens paines ( me thinks ) should be enough to stop the mouth of a daring Papist .

CAP. XIIII . Of the marginall readings .

THat the margin should so often helpe the text ( as I may so say ) as in 848. places , may seeme to taxe the text of so many errours . But the learned can find a reason why it is so . I hope I may satisfie my selfe without any hurt , with this reason , till m● learning will affoord mee a better ▪ Namely , that when they tooke i● hand to reuiew the Bible , after the captiuity ( as all hold Ezra did ) that they did it by more coppies then one : which when they thus varied , they would not forsake either , because they were loath to add or diminish therefore they tooke euen their varying , one in the text , and the other in the margin . Yet doe I not thinke it was done onely thus , without some more speciall matter in some places : for the writing of Nagnarah so often Nagnar , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 does make mee thinke ( if I had nothing els to perswade me ) that these marginals are not only humane corrections .

CAP. XV. Ex Kimchio in Ionah 1.

KImchi questioning why the book of Ionah should bee Canonicall , &c. giues one most comfortable reason , which vpon reading I could not but muse on . His words are obseruable , and they are these . It is questionable why this Prophecie is written among the holy Scriptures , since it is all against Niniueh , which was Heathennish : and in it there is no remembrance ( or mention ) of Israel , and among all the Prophets besides this , there is not the like . But we may expound it , that it is written to be a * * Heb. Musar . Instruction . checke to Israel , for loe a strange People which were not of Israel , was ready to repent , and euen the first time that a Prophet reproued them , they turned wholly from their euill : But Israel whom the Prophets reproued early and late , yet they returned not from their euill . Againe ( this booke was written ) to shew the great miracle , that the blessed God did with the Prophet , who was three dayes and three nights in the belly of the fish , and yet liued , and the fish cast him vp againe . Againe to teach vs , that the blessed God sheweth mercy to the repentant of what nation soeuer , and pardons them though they bee many . Haec Kimchi . Vpon whose last words I cannot but enter into these thoughts . Could wee looke for a truth from a Iew , or comfort from a Spaniard ? And yet here the Spanish Iew affoords vs both : comfortable truth , and true comfort . God will pardon the Repentant , there is a comfortable truth , and hee will pardon them of what nation soeuer if they repent , there is most true comfort . When a Iew thus preaches repentance , I cannot but hearken , and helpe him a little out with his Sermon . That as God is ready to forgiue the Repentant of what Nation soeuer , so for what sinnes soeuer , if they be truly repented . Here , I except the impardonable sinne , the sinne against the Holy Ghost : which what it is , the Scripture conceales in close words , partly because we should not despaire , if wee fall our selues , and partly because wee should not censure damnably of our brethren , if they fall into a sinne that is nigh this , so that not into it . To maintaine the Iewes words and mine owne , for pardon of Nations and of finnes , I haue as large a field as all the Countries and all the sinnes of the world to looke ouer . I will onely for Countries confine my selfe to Niniueh , and for sinnes to Mary Magdalen . Niniueh a heathen towne , built by a wicked brood , inhabited by a wicked crew , yet repenting Niniueh is pardoned . Mary Magdalen a manifold sinner , a customary sinner , a most deadly sinner , yet repenting Mary Magdalen is forgiuen , The Iew brings me into two christian meditations about Niniueh , or into two wholesome Passions : Feare and Hope . God sees the sinnes of Niniueh , then I know mine are not hid , this breeds in me feare of punishment : But God forgiues the sinnes of Niniueh , then I hope mine are not vnpardonable : this breeds hope of forgiuenesse . Col debhaurau she amar lehareang libhne Adam ( saith the Rabbin ) bithnai im lo jashubhu . All the euills that God threatens to men , are threatned with this condition , if they doe not repent . As before the Iew spake comfort and truth , so here hee linkes comfort and terrour . God threatens euill , there is terrour , but it is with condition , there is comfort . Niniueh finds both in the story , Fourty dayes and Niniueh shall be destroyed , there is a threatned terrour : But the Lord repented of the euill that hee spake to doe vnto them , and did it not , there is a comforting condition . So that as Dauid does , so will I hopefully and yet fearefully sing of mercy and judgement : First mercy , then iudgement : Mercy vpon my repentance , lest I bee cast downe : and Iudgement vpon my sinnes , lest I be lifted vp . Mercy in Iudgement , and Iudgement in mercy . Is there any one that desperatly reiects Niniuehs exhibited mercy ? let him feare Niniuehs threatned iudgment , or is there any that trembles at Niniuehs threatned Iudgement ? let him comfort himselfe by Niniuehs obtaining mercy . But in the mouth of two witnesses , let the mercy bee confirmed . Let mee take Mary Magdalen with Niniueh , and as I see in it the forgiuenesse of a multitude of sinners , so I may see in her , of a multitude of sinnes . Those many sinners pardoned as one man , those many sinnes made as none at all . Saint Bernard speaking of her washing of Christs feet , saies , shee came thither a sinner , but shee went thence a Saint : She came thither an Aethiope and a leopard , but shee went thence with changed skin , and cancelled spots . But how was this done ? She fell at the feet of Christ , and with sighs from her heart , she vomited the sinnes from her soule , Prosternere & tu anima mea , as saith the same Bernard . And cast thou thy selfe downe , oh my soule , before the feet of Christ , wipe them with thine haires , wash them with thy teares , which teares washing his feet may also purge thy soule . Wash his feet , and wash thy selfe with Mary Magdalen , till hee say to thee as hee did to Marie Magdalen , thy sinnes are forgiuen .

CAP. XVI . Of sacrifice .

SAcrifice is within a little as old as sinne , and sinne not much younger then the world . Adam on the day of his creation ( as is most probable ) sinneth and sacrificeth : and on the next day after meditates on that wherunto his sacrifice aimeth , euen Christ . Cain and Abel imitate the matter of their fathers piety , sacrifice ; but Cain comes farre short in the manner . Abel hath fire from heauen to answer him , and Cain is as hot as fire because he hath not . Noah takes an odd cleane beast of euery kind into his Arke for this purpose , to sacrifice him , after his Deliuery . And so hee does : but for the Chaldee Paraphrasts fancie , that he sacrificed on the very same Altar , whereon Adam and Cain and Abel had sacrificed so long before . I referre it to the beliefe of a Iew , who by the Poet seemes to be of a large faith , Credat Iudaeus apella . Decencie and order was obserued of the Fathers before the Law , for this holy peece of worship . God makes Moses in his Leuiticus to bring it into writing . While the Iewes Temple stood , or while they might stand in the Temple , they had their dayly sacrifice , till the great Sacrificer offering himselfe , caused sacrifice and oblation to cease . Now are the Iewes content , and as it appeares in their Common Prayer booke , they beseech God to be so too , with prayers without sacrifice , because they haue not now accesse to their sacrificing place . Their distresse ( as they thinke it ) for this very thing , might teach them that Messias Nagidh or Christ the Prince hath done what Daniel to them , and an Angell to Daniel had prophecyed of him .

Whether the Heathens borrowed their custome of sacrificing from the Iewes or from nature , it is not materiall . Sure I am , that the Iewes borrowed some of their abhominable sacrifices from the Heathen : Sacrificing of men is Heathenish , in Moses his language : yet was this too frequent among the Iewes , vsed also in old time by the Athenians and Carthaginians , as witnesse Plutarch , Lactantius and others : and in these times by the Indians , as in Cortes , &c. Of this bad vse ( that the Heathen had got ) I cannot tell what should be the reason , vnlesse they thought that cruelty was the best offering , or that their gods were more cruell then mercifull . Or this reason may bee giuen . They had learned either from the Iewes , or from their Oracles , or from the Deuill himselfe ( who cares not to giue men some light , thereby to leade them to the more darkenesse ) that a man should once bee offered , who should appease the wrath of God ( as Christ was ) and therefore they in remembrance of this man , did sacrifice men , either to see whether they could light on this man , or els in remembrance of him till he should come .

Some condemne Iephthae of this cruelty of sacrificing his owne daughter ; who yet in Heb. 11. is commended for his faith : Austen doubts whether it is to bee counted Gods Commandement , that hee slew his owne child . But I thinke no such doubt is necessary , since there is no such strictnesse of the words in the text . A Heathen man in Plutarch when he was told that he must either sacrifice his owne child to such a Goddesse , or else his affaires and enterprises would not prosper , could answer , that he would offer with all his heart such sacrifice as the Goddesse would accept , but that she would desire or would be pleased with the bloud and murder of his child , he could not be perswaded . I am sure Iephta had reason to bee farre better instructed in such things as these , then any Heathen in the world .

Varro holds that it was not fit that any sacrifice at all should be offered . His reason in Arnobius is : Quiae Dij veri neque desiderantea , neque deposcunt ; ex aere autem facti , testâ , gypso , vel marmore multò minus haec curant . For saith he , the true Gods desire not , nor exact any such matter , and those false gods that are made of brasse , mortar , marble &c. care lesse for them . The Heathen man in his owne sense saith truly , for his meaning doubtlesse is , that the Gods that are true Gods are not delighted with this cruelty of slaying beasts , nor do they for their owne sustentation or prouision desire men to be at this charge . And so the true God which is truth it selfe , though he commanded sacrifice , yet was it not meerely in respect of himselfe that he did it , any further then this , that men should by this manner of worship , acknowledge their submission and humility and obedience to him . For what cares he for beast or bullocke , since the world is his and all that is in it , Psal. 50.12 . And Lyranus does set downe the speciall ends wherefore God doth command Israel so many sacrifices .

As first to weane them from Idolatry : for their seruice of the true God required so much , that they could haue hardly any time to thinke of Idols . And the very beasts they sacrificed , might teach them the vanitie of the Idols of Aegypt which they once serued : Slaying of a bullocke , a ramme , a goat , might tell them that the Aegyptians Apis and Hammon which they worshipped in these formes , were but vanity .

Secondly : by their sacrifices , they acknowledged that they had nothing but what they had receiued from God , and therefore of their beasts , corne , wine , &c. they offered him in thankfulnesse some of his owne .

Thirdly : these sacrifices were to beare Christ in their minds till hee should come and make a full attonement for them . And so saies Lyra , the very beasts sacrificed , represent Christ , an oxe for patience , a sheepe for innocence , and an ill smelling goat , for his likenesse to sinfull flesh .

A fourth reason might be giuen : that the people standing and seeing these beasts slaine and fired , might remember their owne deseruings , and call to mind their sinnes for which this beast was thus vsed . Their putting of their hands ( the right hand saith the Chaldee ) vpon the head of the beast , seemes to import some such a matter as their acknowledgement , of their deseruing of that which the beast was ready to suffer , death and fire . Whosoeuer desires to be taken vp with Allegories about this piece of Gods seruice , Flauiacensis will furnish him : and if he will not do , the Fathers are copious enough , and it may be too much this way .

The Heathen Mariners in shippe with Ionah , are said to sacrifice and vow vowes : which the Chaldee helpes out ( as thinking the ship and a tempest vnfit time and place for sacrifice ) thus , they promised they would sacrifice : viz. when they should come ashore , and vowed vowes to become Proselytes , saith Iarchi , or to giue Almes to the poore , saith Kimchi . Endlesse it were to trace the Heathens , and to see how neere or how farre they be to or from the sacrifices of the Iewes .

CAP. XVII . A Iust Iudgement .

CRantzius the Denmarke Historian as he hath many delightsome passages of storie , so this especially I could not but coppy out at my reading of it , wherein I see God iust , and murder heauy . One was hired for a summe of money to murder an innocent Dane . He does the bloudy fact , and presently receiues in a purse his wages of iniquity . A heauy purse of gold for a while , makes a light heart , but where the guiltinesse grones heauy too , the gold is worth nothing . At last the murderers conscience accuseth and condemnes him like both witnesse and Iudge for his bloudy fact . His heart and eyes are both cast downe , the one as farre as hell , whither the fact had sunke , and the other to the earth , whither the bloud . He is now wearie of his owne life , as ere-while he was of anothers . He ties his purse of gold ( which had hired him to kill the other ) about his necke , and offers it to euery one he meets as his reward if he would kill him . At last hee is paid in his owne coine , and hires his owne murderer with that price wherewith he himselfe was hired . And so perish all such whose feet are swift to shed bloud , and he that strikes with an vnlawfull sword , be strucken with a lawfull againe . This mans case makes mee to thinke of Cain the old grandsire of all murderers . Of his heauy doome and misery , and burden and banishment . Dauid once groaned vnder the burden of blood-guiltinesse , but God at his repenting eased him : Psal. 51. Iudas takes a worse course then euen Cain did to bee released of the sting of bloudshed : Mat. 27. God grant I neuer know what it is to bee guilty of shedding of bloud , but onely by reading .

CAP. XVIII . Of the name of the Red Sea .

IN Hebrew it is called Suph : the sea of weeds : Because ( saith Kimchi ) there grew abundance of weeds vpon the sides of it . In Greeke Latine and English , and other Westerne tongues , it is commonly called the Red Sea : Diuerse reasons are giuen by diuerse persons why it is so called , the best seemes to me to be , from the rednesse of the ground about it . And so Herodotus speakes of a place thereabout called Erythrobolus or the red soile . It is thought our country tooke the name of Albion , from the like occasion , but not like colour . As from the white rocks or clifts vpon the sea side . The Iewes hold that Whale that swallowed Ionah , brought him into the Red Sea : and there shewed him the way that Israel passed through it , for his eyes were as two windowes to Ionah , that he looked out and saw all the sea as he went . A whetstone , yet they will needs haue some reason for this loudly , and this is it , because Ionah in Cap. 2.5 . saith Suph hhabhush leroshi , which is , the weeds were wrapped about my head : which they construe , the Red Sea was wrapped about my head . And to helpe the Whale thither , Rabbi Iaphet saith , that the Red Sea meets with the sea of Iapho , or the Mediterranean : vnlesse the Rabbin meanes that they meet vnder ground , guesse what a Geographer he was : and if hee find a way vnder ground , guesse what a deepe scholler . A long iourney it was for the Whale to go vp to Hercules pillars into the Ocean , and from thence to the Red Sea in three dayes and nights : but the fabling Iewes must find some sleight to maintaine their owne inuentions :

CAP. XIX . Of the word Raca . Mat. 5.22 .

WHosoeuer shall say vnto his brother Raca , shall be worthy to bee punished by the Councell . The word is a Iewish nick-name , and so vsed in the Talmud for a despitefull title to a despised man , as Our Rabbins shew a thing done with a religious man that was praying in the high way , by comes a great man , and giues him the time of the day : but he saluted him not againe : He stayed for him till he had finished his prayer ; after he had done his prayer , he said to him Reka , is it not written in your law , that you shall take heed to your selues ? Had I strucke off thy head with my sword , who should haue required thy bloud &c. And so goes the angry man on . Irenaeus hath a Phrase nigh to the signification of this word , qui expuit cerebrum , a man that hath no braines , and so Raka signifies a man emptie , whether of vnderstanding or goodnesse : so the Greeke word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is frequently taken .

CAP. XX. Wit stollen by Iewes out of the Gospell .
Gospell .

OVR Sauiour saith to His Disciples , the haruest truly is great , but the labourers are few , Matth. 9.38 .

Whosoeuer heareth these sayings , and doth them , I will liken him to a man , that built his house vpon a rock : And the raine descended , and flouds came , &c.

And euery one that heareth these sayings , and doth them not , shal be likened to a foolish man that built his house vpon the sand . Mat. 7.24 , 25. &c.

Of euery idle word that men speake , they shall giue account therof at the day of Iudgement . Mat. 12.36 .

With what measure you mete , it shall be measured to you againe . Mat. 7.2 .

Iewes .

RAbbi Simeon saith : today is the haruest , and the worke is much and the labourers idle , and the reward great , and the Master of the house vrgent , Pirk Abhoth Per. 2.

He that learneth the law , and doth many good works , is like a man that built his house , the foundation of stone and the rest of bricke , and the waters beate , and the stone stood , &c.

But hee that learneth the law , and doth not many good workes , is like a man that built his house , the foundation of brick and the rest of stone , &c. and the brick wasted , &c. Abhoth Rabbi Nathan .

The very same words almost in Orehhoth hhajmi .

Rabbi Mair saith : with the measure that a man measureth , they measure to him againe . Sanhedrin .

The whole Lords Prayer might almost be picked out of their workes , for they deny not the words though they contradict the force of it . The first words of it they vse frequently , as Our father which art in heauen : in their common prayer booke , fol. 5. and Humble your hearts before your father which is in heauen in Rosh hashaua . But they haue as much deuotion toward the Father while they denie the Sonne , as the Heathens had which could say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * * Frequent in Homer . Our father Iupiter , and worshipped an vnknowne god , Act. 17. They pray almost in euery other prayer , Thy kingdome come , and that Bimherah bejamenu quickly , euen in our dayes , but it is for an earthly kingdome they thus looke and pray . They pray , lead me not into temptation , fol. 4. liturg . while they tempt him that lead them in the wildernesse , as did their father , Psal. 95. By this Gospell which they thus filch , they must be judged .

CAP. XXI . Saint Cyprians nicety about the last Petition in the Lords Prayer .

SAint Cyprian it seemeth is so fearefull of making God the Author of euill , that he will not thinke that God leadeth any man into temptation . The Petition he readeth thus : Ne nos patiaris induci in tentationem , suffer vs not to be lead into temptation , but deliuer vs from euill , leauing the ordinanary current and truth of the Prayer , because hee will not bee accessary to imagine that God should lead man into temptation : whereas all men as well as he do thinke , that God doth not leade man into euill temptations as Sathan doth , and yet that God doth tempt men . So hee is said in plaine words to haue tempted Abraham : And Rabbi Tanchum wittily obserues that Abrahams two great temptations begin both with one straine , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Get thee gone . The first , Get thee gone out of thy country from thy kind●ed and fathers house , Gen. 12. the second Get thee gone to the land of Moriah , and offer thy sonne Isaac vpon one of the mountaines , Gen. 22.

May we not safely say here that God lead Abraham into temptation ? But as it followes , liberautt à malo , God deliuered him from the euill of the temptation , which is being ouercome . And Saint Iames saith sweetly , ( though at first he may seeme to croste this Petition ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : Brethren account it all ioy when ye fall into diuerse temptations , Iac. 1.2 . to be in temptation is ioy , for God chastiseth euery sonne that he receiueth , and yet pray lead vs not into temptation , but deliuer vs from euill : let the latter comment vpon the first , lead vs not into the euill of temptation , which in the Apostles Phrase is , suffer vs not to bee tempted aboue our strength .

CAP. XXII . Septuaginta interpreters .

I Will not with Clemens , Iosephus , Austen , Epiphanius , and others , spend time in locking them vp seuerally in their closets , to make their translation the more admirable : I will onely mind that : They did the worke of this translation against their will , and therefore we must expect but slipperie doing : And that appeares by them . Their additions , variations , and ( without doubt ) ouersights , may well argue with what a will they went about this businesse . It were easie to instance in thousands of places . How they adde men and yeares , Gen. 5. and 10. and 11. and 46. How they add matter of their owne heads : as how they helpe Iobs wife to skold , Iob : 2. adding there a whole verse of female passion . I must now ( saith she ) go wander vp and downe , and haue no place to rest in : and so forth : And so Iob 1.21 . Naked came I out of my mothers wombe , and naked shall I returne thither , the Lord hath giuen and the Lord hath taken away , euen as pleas●th the Lord , so come things to passe , blessed be the name of the Lord , which clause ( euen as pleaseth the Lord so come things to passe ) is not in the Hebrew but is added by them , and so is it taken from them into our common prayer booke , in that pa●t of the manner of buriall . To trace them in their mistakes is pretty , to see how their vnpricked Bible deceiued them . As to instance in one or two for a tast .

Hebrew .

Gen. 15.11 . It is said , that the birds light vpon the carcasses , and Abraham droue them away : in He●rew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vaijashhebh .

Iudges 5.8 . The Hebrew saith , they choose new gods , then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lahhem shegnarim , was warre in the gates .

Iudges 7.11 . The Hebrew saith , and hee and Phurah his seruant , went downe to the quarter ( or side ) of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hhamushim the armed men .

Septuag.

They reade in stead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vajashhebh hee droue them away , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vajeshhebh , hee sate by them : and of this Saint Austen makes goodly Allegories .

They say , they chose new gods , as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lehhem segnorim , * * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . barly bread .

They say : he and his seruant Pharah went downe to the quarter of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hhamishim , fi●ty men .

Thus doe they vary in a world of places , which the expert may easily see and smile at . I omit how they vary names of men and places . I will trouble you with no more but one , which they comment as it were to helpe a difficulty .

1. King . 12.2 .

It is said of Ieroboam that hee dwelt in Egypt , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vaijeshhebh bemitzraijm .

2. Chron. 10.2 .

It is said that he re●urned from Aegypt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vaijashobh mimmitzraijm .

The septuagint heales this thus ▪ thus translating 2. Chron. 10.2 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : And he ( had ) dwelt in Aegypt , and he returned out of Aegypt .

Such is the manner of that worke of the Greeke : Now to examine the Authoritie of this wee shall find it wonderfull : That some of the Iewish Synagogues read the old Testament in Greeke and not in Hebrew , Tertullian seemeth to witnesse . But those were Iewes out of Canaan : for they were not so skilfull in the Greeke tongue in Canaan , for ought I can find , as to vnderstand it so familiarly : if they had beene , I should haue thought the septuagint to bee the booke that was giuen to Christ in the Synagogue Luke 2.17 . Because his text that he reades , does nearer touch the Greeke then the Hebrew : But I know their tongue was the Mesladoed Chaldee .

The greatest authority of this translation appeareth , in that the holy Greeke of the new Testament doth so much follow it . For as God vsed this translation for a Harbinger to the fetching in of the Gentiles , so when it was growen into Authority by the time of Christs comming , it seemed good to his infinite wisdome to adde to its Authority himselfe , the better to forward the building of the Church . And admirable it is to see with what sweetnesse and Harmony the New Testament doth follow this translation , sometime euen besides the letter of the old , to shew that he that gaue the old , may and can best expound it in the new .

CAP. XXIII . The Septuagint ouer-authorized by some .

SOme there were in the Primitiue Church , like the Romanists now , that preferred this translation of the Greeke ( as they do the vulgar Latine ) before the Hebrew fountaine : Of these Saint Austen speakes , of their opinion herein , and withall giues his owne in his fifteenth booke de Ciuitate Dei , Cap. 11.13.14 - where treating of Methushelahs liuing foureteene yeares after the flood , according to the Greeke translation : Hence came ( saith he ) that famous question , where to lodge Methuselah all the time of the flood : Some hold ( saith he ) that he was with his father ( Enoch ) who was translated , and that he liued with him there , till the flood was past . They hold thus , as being loath to derogate from the ●uthority of those bookes , quos in autori●atem celebriorem suscepit ecclesia , which the Church hath entertained into more renowned Authority : And thinking that the bookes of the Iewes rather then these , do mistake and erre . For , they say that it is not credible that the seuentie Interpreters , which translated at one time , and in one sense , could err , or wouldly or erre , where it concerned them not : But that the Iewes , for enuy they beare to vs , seeing the Law and Prophets are come to vs by their interpretation , haue changed some things in their bookes , that the Authority of ours might be lessened . This is their opinion . Now his owne he giues Cap. 13. in these words . Let that tongue be rather beleeued , out of which a translation is made into another by Interpreters . and in Cap. 14. The truth of things must be fetched out of that tongue , out of which , that that we haue , is interpreted .

It is apparent by most of the Fathers both Greeke and Latine , how they followed the Greeke , though I thinke , not so much for affectation as for meere necessity , few of them being able to reade the Bible in Hebrew .

I will conclude with Clemens Alex. his reason , why God would haue the Bible turned into Greeke . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 [ viz. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Strom. 1. Pag. 124. That is , For this were the Scriptures interpreted , in the Grecians tongue , that they might haue no excuse for their ignorance , being able to vnderstand ours ( scriptures ) if they would .

CAP. XXIIII . Phrases taken from Iewes in the New Testament .

THese Phrases are by the great Broughton called Talmudicke Greeke , when Iewish and Talmudicall Phrases are vsed in holy writ : Such is Gehenna frequent in all Rabbins . Maranatha 1. Cor. 16.22 . the bitter excommunication . The world to come , so often vsed in the Gospell , and nothing more often among the Iewes and Chaldees . Raka Mat. 5.22 . of which see Cap. 19. Iannes and Iambres , 2. Tim. 3.8 . whose names I find in the Chaldee Paraphrast with very little difference , and a goodly legend of them . As in Exod. 1.15 . Pharaoh slept and saw in his dreame , and behold all the land of Egypt was put in one scale and a * * Chal. Talia bar imera . young lambe in the other scale , and the lambe waighed downe the scales of himselfe , * * Chal. Miiadb . out of hand : a Phrase most vsuall in Iewes Authors , and the very same in Eng. out of hand . out of hand he sends and calls all the sorcerers of Egypt , and tells them his dreame : Out of hand Ianis & Iimbres chief of the sorcerers opened their mouthes and said vnto Pharaoh : there is a child to be borne of some of the congregation of Israel , by whose hands all the land of Egypt shal be wasted , therfore the King consulted with the Iewish midwiues , &c. And in Exo. 7.11 ▪ He cals them Ianis and Iambres . And that you might the better vnderstand who these two were , the Hebrew comment vpon the Chaldee text saith , they were schollers for their art of enchanting to the noble wizard Balaam : and so he fetches Zophar for authority to maintaine them ▪ And to proue Ianis and Iambre● ●her very constant enemies and opposers to Moses , or else very good dutifull schollers to Balaam , the Chaldee saith that these two were the two seruants that went with Balaam , Num. 22.22 . when he went to curse Israel .

Beelzebub , or as the New Testament Greeke calls it Beelzebul , is a wicked phrase vsed by the Iewes of Christ , Mar. 3.22 . and elsewhere . Now whether this change of the last letter were among the Iewes accidentall or of set purpose , I cannot determine . Such ordinary variation of letters , without any other reason , euen vse of euery country affoords . So Reuben is in the Syrian called Rubil , Apoc. 7.5 . So the Greeke and Latine Paulus , is in the Syrian Phaulus , in Arabian Baulus . But some giue a witty reason of l in Beelzebul , that the Iewes in derision of the Ekronites god Baalzebub ( which was a name bad enough , the god of a flie ) gaue him a worse , Baalzebul , the god of a Sir-Reuerence , for so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies in Chaldean .

To omit any more Iewish Phrases honoured by the New Testament vsing them , this very thing does shew , the care is to be had for the right reading of the Greeke , since so many idiomes and so many kinds of stile are vsed by it .

CAP. XXV . Niniuehs conuersion : Ionah 3.

THe booke of Ionah is wholly composed of wonders . Some hold Ionah to be wonderfull in his birth . As that he should be the sonne of the Sarepta widow , whom Eliah raised to life : And because the mother of the child said , Now I know that the word of God in thy mouth is true , therefore he is called Ben Amittai , the sonne of my truth : whether the story may be called Ben Amittai , or a true storie , let the reader censure , by the two townes of Sarepta and Gath-hepher . Howsoeuer Ionah was wondrous in his birth , I am sure he was wondrous in his life . A Prophet , and a runnagate , before his shipwracke , a man drowned , and yet aliue , in his shipwracke , and a Preacher of repentance , and yet a Repiner at Repentance , after . The least wonder in the booke is not the conuersion of Niniueh . It was a great wonder ( as D. Kimchi saies ) that Ionah was in the belly of the fish three daies and three nights and yet liued . And it was another wonder that he was not stupid but continued in his senses and intellectuals and prayed : And do but well consider it , and it will appeare almost as great a wonder , that Niniueh so great a town , so long wicked , in so short time should be conuerted . To say as Rabbi Ioshuah doth , that the men of the ship were got to Niniueh , and had told all the occurrence about Ionah , how they had throwen him ouer hatches , and yet he it was that was among them , and therefore they beleeued the sooner , as it is without Authority , so doth it lessen the wonder of the townes conuersion .

Ionah an vnknowne man , of a forraigne people , to come into so great a City with a Fourty dayes and Niniueh shall be destroyed , was strange . But for the King vpon so short a time , to send a cryer to proclaime repentance , is as strange if not stranger . Ionah proclaimes the towne shall bee destroyed , the King ( in a manner ) proclaimes , the towne shall not bee destroyed , by proclaiming the meanes how to saue it , Repentance . To say as * * Aben Ezra giues 2 reasons of poore force to proue , that Niniueh feared God in old time . 1 Because otherwise he would not haue sent his Prophet to them , and so hee lessens the wonder of Gods mercy . 2. Because wee reade not that they brake their images , therefore they had not any . How f●r the Fa● is beside the ●ushion both for construction and reason one of small skill may iudge . Aben Ezra does , that because the City is called Gnir gedholah leelohim , a great citie of God , that therfore they feared God in old time , but now in Ionahs time began to do euill , is still to lessen the wonder , about their conuersion : a stranger repentance then which the world neuer saw . The old world had a time of warning , of yeares , for Niniuehs houres , and yet eat and drunke till the flood came , and then in the flouds of many waters , Repentance and Prayers would not come neere God , Psal. 32. Faire warning had Sodome by the preaching of Lot , whose righteous soule they vexed , and would not repent , till their Hell ( as it were ) began from heauen , and fire and brimstone brought them to the lake of fire and brimstone : and when the wicked seed of him that derided his fathers nakednesse , perished for their naked beastlinesse , and their flames of lust brought them to flames on earth and in hell . The men of Niniueh shall rise vp in iudgement against the generation of the Iewes , and condemne them , because these at the preaching of Ionah repented , and they not for the preaching of a greater then Ionah , that was among them . When the Master of the vineyard sent his seruants , nay his owne sonne , they put him to death . In the conuersion and deliuerie of Niniueh I cannot but admire a double mercy of God , who ( to vse a fathers words ) sic dedit penitentibus veniam , qui sic dedit peccantibus penitentiam : who was so ready vpon their repentance to grant them pardon , who was so ready vpon his threatning to giue them repentance .

Other kind of entertainment ( then Ionah had ) had he , that came from Gregorie Bishop of Rome , to preach to our Realme of England . The passage of which story our countriman Bede hath fully related . That when Austen had preached the Gospell to the King , and dehorted him from his irreligious religion : your words ( saith the King ) are good , but I haue beene trained vp so in the religion I now follow , that I cannot forsake it to change for a new . This argument too many superstitious soules ground vpon in these dayes , choosing rather to erre with Plato , then to follow the truth with another . Desiring rather to be , and being as they desire , of a false religion , then to forsake the profession of their Parents and Predecessors . Not refusing ( like good fellowes ) to go to hell for company , rather then to heauen alone . Such a boon companion was Rochardus king of the Phrisons : of whom it is recorded , that whereas a Bishop had perswaded him so farre towards Christianity , as that he had got him into the water to baptize him : the king there questions , which way his forefathers went , which died vnbaptized , whether to heauen or hell ? The Bishop answers , that most certainely they were gone to hell . Then will I go the same way with them ( saith the wicked king ) and pulls backe his foot out of the water , and would not bee baptized at all . Hoc animus meminisse horret luctuque refugit .

CAP. XXVI . Of the Iewes Sacraments , Circumcision , and Passeouer .

BOth these Sacraments of the Iewes were with bloud : both in figure : the one to carrie the memorie of Christ till he came , and the other the passion of him being come . Abraham receiued the signe of Circumcision , the seale of the righteousnesse of faith which he had when he was vncircumcised : Rom. 4. The Israelites receiued the institution of the Passeouer in Aegypt : Exod. 12. I will not stand to allegorize these matters , of the time and manner of receiuing these two , but onely of the things themselues .

Circumcision giuen in such a place is not for nothing : but in the place of generation , it is giuen Abraham , as a seale of his faith , that he should be the father of all those that beleeue , Rom. 4. And especially a seale to him of Christs comming from those loines neere to which his circumcision was . And appertaining to this I take to be the oath that Abraham giues his seruant , and that Iacob giues Ioseph , with their hands put vnder their thighes * * As the Iewes think . not to sweare by their circumcision , but by Christ that should come from those thighes . Circumcision was also vsed for distinction of an Israelite , at the first : and hence were they distinguished ; but in time , Ismael had taught his race so much , and Aegyptians , Phaenicians , Arabians , and the countries about them grew circumcised . So was Pythagoras circumcised , that he might haue accesse to the recluse misteries of the Aegyptians religion .

Circumcision was also vsed with the Iewes as Baptisme with vs , for admission into the Church of Israel . And it was Gods expresse command that the child on the eight day should be circumcised . And on that day more then any other ( saith Saint Austen ) to signifie Christs resurrection , who rested the weekes end in the graue , and rose on the eight day : And if Aristotle say true , one may giue a reason , why not before the eight day : because a child for the seuen dayes is most dangerous for weakenesse . A stranger was so admitted to their congregation : Exod. 2.48 . And of this does Rabbi Eliezer fantastically expound that verse in Ionah 1.16 . Then the men feared the Lord exceedingly , and offered sacrifice : whereupon the wandring Iew saith thus . As soone as the mariners saw ( when they drew neere to Niniueh ) all the wonders that the blessed God did to Ionah , they stood and cast euery one his gods into the sea . They returned to Ioppa , and went vp to Ierusalem , and circumcised the flesh of their fore-skin , as it is said . And the men feared the Lord exceedingly , and sacrificed sacrifices : what sacrifice ? but this bloud of the circumcision which is as the blood of a sacrifice : And they vowed to bring euery one his wife and children , and all that he had , to feare the Lord God of Ionah : and they vowed and performed .

This was indeed the way to admit proselytes , by circumcision , but in Salomons time , when they became Proselytes by thousands , they admitted them by Bap●●sme or washing as ●ome Iewes doe witnesse .

Whether the neglect of Circumcision ( as I may so tearme it ) in the wildernesse , were meerely politicke , because of their more fitnesse , for any moments remoouall , and march , or whether some mysterie were in it I will not decide . Nor need I relate how the Iewes vse to circumcise their children , for the great Buxtorfius hath punctually done it : Nor can I relate how highly the Iewes prize their Circumcision , for one might gather volumes out of them vpon this subiect . For they consider not , that he is not a Iew , which is one outward : neither is that circumcision which is outward in the flesh . But he is a Iew which is one within , and the circumcision is of the heart in the spirit , not in the letter , whose praise is not of men but of God .

CAP. XXVII . Of the Passeouer .

THe Passeouer was a full representation of Christs passion : though to the Iewes the Passeouer was more then a meere shadow . To run through the parts of it might bee more then copious : A word and away .

At the Passeouer the begining of the yeare is changed . So At Christs Passouer the beginning of the week is changed .

The Passeouer was either of a lamb , to signifie Christs innocencie , or of a Kid , to signifie his likenesse to sinfull flesh : as Lyranus .

The Lambe , or Kid was taken vp and kept foure dayes , to see whether he were spotlesse : and ( it may be ) to scoure and cleanse himselfe from his grasse .

The Passeouer slaine at euen . So Christ slaine at euen . His bloud to be sprinkled with a bunch of hysope . CHRISTS bloud sprinkled : And of this I thinke Dauid may bee vnderstood : Psal. 51. Cleanse me with Hysope . That is , besprinkle mee with the bloud of the true Paschall Lambe Iesus Christ . He was to bee rosted with fire . So Christ tried with fire of affliction .

These parts were to be roasted .

His Head So was CHRIST tortured . His head with thornes . His legs His hands & feet with nails . His inward parts . His inwards , with a speare .

Their eating of him , as it concerned the Israelites in their estate , so may it instruct Christians for the eating of the true Passeouer , the Lords Supper .

The Passeouer eaten Without leauen So the Sacrament of the supper to bee eaten Without leauen of malice . With bitter herbs . With bitter repentance . With loins girt . With resolution of amendment . With feet shod . With preparation to walke better . With staf in hand . Lea●ing on the staff of true faith In hast . Hasting to leaue this worldly Aegipt .

Thus was the Passeouer first eaten in Aegypt : after which all Aegypt is strucke , with death of the first borne , and the Aegyptians are now punished with death of their Children for murthering Israels children . This night was ill to them , but the night in the Red Sea was worse .

At the death of a lambe Aegypt is destroyed Israel deliuered . So by the death of a lamb Hell is destroyed . Mankinde deliuered

When Israel comes out of Egypt , they bring vp with them Iosephs bones , and so as hee brought them downe thither , so they bring him vp thence .

So when Christ comes vp out of his graue , hee brings dead bones with him , by raising some out of their graues : I cannot thinke it idle , that the Passeouer was at night , and that S. Paul saith , the Israelites were baptized in the sea , which was also by night , and in the cloud : but to shew that these sacraments of Israel looked for a dawning when the true light , which they foresignified should appeare .

The Iewes do find thirteene precepts negatiue and affirmatiue about the keeping of the Passeouer .

Exod. 12.6 . 8. 9. 10. 15. 18. 19. 20. 43. 45. 46. 46. 48.

How variously they comment vpon these as they doe vpon all things , and how ouercurious they be in obseruing these as they doe all things , their writings do witnesse . Their folding of their bitter hearbes , their three vnleauened cakes , their water , and salt , their searching for leauen , their casting forth of leauen , and their cursing of leauen , their graces ouer their tables , their prayers ouer their hands as they wash them , their words ouer their vnleauened bread , their remembring how they liued in Aegypt , and came out , their words ouer their bitter hearbes , their Passeouer Psalmes the 113. and 114. all these and their other Ceremonies are set downe accurately in their Common prayer booke , which I would not haue denied to the reader in English , both for his recreation , satisfaction , and some instruction , but that I know not whether I should actum agere : doe that which some one hath done before . And besides I write these things not as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , not set studies , but stolne houres , employing my idle houres to the writing of these studies , that I may witnesse to some , that my whole time is not idle . But it may be I may seeme more idle in thus writing , then if I had beene idle indeed : to them that thinke thus , I can onely answer : It is youth : Age may doe better .

CAP. XXVIII . Of the Confusion of Tongues .

THat the world from Babel was scattered into diuerse tongues , we need not other proofe , then as Diogenes proued that there is motion , by walking : so we may see the confusion of languages by our confused speaking . Once all the Earth was of one tongue , one speech , and one consent , for they all spake in the holy tongue wherein the world was created in the beginning ( to vse the very words of the Chaldee Paraphrast and Targ. Ierusal . vpon Gen. 11.1 . ) But pro peccato dis●entionis humanae ( as saith Saint Austen ) for the sin of men disagreeing not onely different dispositions , but also different languages came into the world . They came to Babel with a disagreeing agreement , & they come away punished with a speechles speech . They disagree among themselues , cum quisque principatum ad se rapit , while euery one striues for dominion ( as the same Austen ) They agree against God in their Nagnauad lan Siguda , &c. We will make our selues a Rendevouz for Idolatrie ( as the same Ieruselamy . ) But they come away speaking each to other , but not vnderstood of each other , and so speake to no more purpose , then if they spake not at all . This punishment of theirs at Babel , is like Adams corruption , hereditary to vs , for we neuer come vnder the rod at Grammar schoole , but we smart for our Ancestors rebellion at Babel .

Into how many countries and * * One in Epi●hanius saith , this is easie to find , but he doth little towards it . Epiph cont. Haeres . tom. 2 l. b. 6. tongues those Shinaar rebells were scattered is no lesse confused worke to find out , then was theirs at the tower . So diuerse is the speech of men , about the diuersitie of speech , that it makes the confusion more confused . * * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 &c. Clem. Alex. Strom. 1. Euphorus and many other Historians say , that the nations and tongues are 75. listening to the voice of Moses , which saith , all the soules that came into Egypt out of Iacob were 75. But in truth the naturall Dialects ( of speech ) appeare to be 72. as our Scriptures haue deliuered . Thus saith Clemens Alexandrinus : of whose conceit herein I must for my part say , as Saint Ambrose saith of Aaron about the golden calfe . Tantum Sacerdotem , &c. So great a scholler as Clemens I dare not censure , though I dare not beleeue him . The Iewes with one consent maintaine , that there are iust 70. nations & so many tongues . So confident they are of this , that they dare say , that the 70. soules that went with Iacob into Egypt were as much as all the 70. nations of the world . Ierusalems schooles rang with this Doctrine , and the children learned to high-prize themselues from their fathers . A stately claime was this to Israel , but the keeping of it dangerous . Men of the 70. nations would not be so vnderualued by one people . Therefore when Israel wanted strength to keepe this challenge , they do it by sleight . And so it is the thrice-learned Master Broughtons opinion , that the Septuagint when they were to translate the Bible , and were to speake of the seuenty soules of Iacobs house , they durst not put downe the iust number of seuenty , least tales should haue beene told out of their schooles ( concerning their scornefull doctrine ) and when the rumour and the number should both come to the King of Egypt , the meet number might maintaine the truth of the rumour , and by both they might incurre danger , therefore they added fiue more , to spoile the roundnesse of the summe , So in Gen. 10. the Septuag. put in 2. Cainans : and so spoile the roundnes of that 70 and Saint Steuen followes their translation : Then Ioseph sent and called his father Iacob , to him and all his kinred , euen 75. soules . Act. 7.14 .

As the Iewes seeke to retaine this their assumed dignity ouer the seuenty nations by this sleight , so doe they maintaine their tenent of iust seuenty nations by a double reason . First , they count polls in the plaine of Shinaar , as Moses did in the wildernesse , and they find in the tenth of Genesis iust seuenty men , and therefore by necessarie consequence , iust seuenty nations . The Chaldee vpon these words of God , Gen. 11.5 . Come let vs go downe : * * Iulian the Heretick bo●h denies the Trinity to be meant in this place , and saith God alone was vnable for this work Cyril . tom. 3. l 4. looses the sweet mysterie of the Trinitie , but finds I know not how many strange fancies : for thus he descants . The Lord said vnto the seuenty Angells that are before him , come now let vs go downe , and confound there their tongue , that a man shall not vnderstand his fellow . And a little after he saith , And with him ( that is , with God ) were seuenty Angells according to the seuenty nations . I doubt not but the tenth chapter was his ground for so many men , but I know not where he should find so many Angels . Seuenty men are indeed named in the tenth chapter , but were all those at Babel ? And if they were , must those seuenty needs speake seuenty tongues ? A whole dozen of them , Canaan and his eleuen sonnes sit down close together , in , or ( at least ) not farre out of the small compasse of Canaan : where they all differed not , ( if any at all did ) in language , being seated so nigh together . That Edomites , Moabites , Amalekites , and Ammonites spake not Hebrew , is * * Quaest. 60. on Gen. Theodorets opinion , but that all these , and Canaan differed in maternall tongues , before Israel planted it , I cannot conceiue . Nay , that Canaan spake Hebrew before Ioshua came there , I could be perswaded to beleeue for three reasons .

First : the old names of Canaan townes are significant in Hebrew : Iebus , troden downe , by Heathens then , as it is now by the Turkes , Kirjatharbang , the City of arbang : Iosh. 14.15 . Iericho , he shall smell it , the City of Palme-trees . The sinfull City Zeboim hath in the text a faire Hebrew name , Zebhiim , that is , the Roes , a name too good for so bad a towne , therefore the margin giues it another name , Zebhojim . Infinite it is to trace all Hebrew-Canaanitish names , who will may trie at pleasure and leasure .

S●condly : Sure I am , that one chief towne in Canaan ( if not then also as afterward the chiefest ) that is Ierusalem , was Hebrew when it was gouerned by Melchizedek or Sem : who were all one , as the * * See the Targums on Gen. 10. Chaldees , * * Vid. Mr Brough●ons Melchiz . Iewes , and most Christians do hold . Then did Sem make Canaan a seruant [ Gen. 9.26 . ] vnder his rule , and I doubt not but vnder his tongue also .

Thirdly . I see that a woman Rahab , vnderstands the Hebrewes at the first sight , and speakes to them ( for ought wee finde ) without interpreter .

I find the Amorites and Sidonians differing in the name of Hermon , one calling it Sirion , and the other Shenir , Deut. 3.9 . But I see not , but both the Hebrewes , and some Canaanites agree in the name Hermon . This groundworke then of seuenty mens being named in the tenth of Genesis to import necessarily seuenty tongues in the eleuenth chapter , I cannot entertaine : yet referre my selfe to better iudgement .

The second reason ●or seuenty tongues they fetch out of Moses : Deut. 32.8 . from these words : when the most high diuided to the nations their inheritance , when he separated the sonnes of Adam , he set the bounds of the people , according to the number of the children of Israel . What all Iewes thought and gathered from that place , let two speake for the rest : Those be Ionathan ben Vzziel , and Rasi . Ionathan reades the verse in Chaldee thus , when the highest gaue possession of the world to the people that descended of the sonnes of Noah : when he deuided letters and tongues to the sons of men , in the age of the diuision , &c. at that time he sets the bounds of the nations , according to the number of the soules of Israel that went downe into Egypt . Thus the Chaldee . Rasi comments to the same purpose in these words : when the holy-blessed-he gaue to those that prouoked him , the portion of their inheritance , he ouerwhelmed and drowned them . When he scattered the generation of the diuision , it was in his power to haue passed them out of the world , yet did he not so , but sets borders of the people . He reserues them , and does not destroy them . ( According to the number ) for the number of the children of Israel , which were to come of the sons of Sem , and according to the number of the seuenty soules , of the sonnes of Israel that went downe into Egypt : ( Hee set bounds of the People ) Seuenty tongues . Thus farre the Rabbin : Who is so confident of this number of seuenty languages , that he saith , there were men of the seuenty nations in the ship with Ionah , Ionah 1. Thus is the Iewes current for seuenty , the * * Clem. Alex. Epiphanius Comestor . &c. Greekes for seuenty two , vpon what ground I know not , vnlesse the two Cainans in Gen. 10. in the Greeke Bible , make vp this number to them . Some linguists haue summed vp the vsuall tongues and Dialects , but seuenty or seuenty two maternalls I neuer saw . Moderne tongues are like the old ship Argo , patched vp with so many peeces , that it is hard to tell which is a peece of old Argo .

CAP. XXIX . Of letters .

THat the Hebrew tongue was from the foundation of the world , none denie , but whether the letters be so ancient , some question . Some hold that those letters that God wrote with his owne hand in the two tables , were the first letters that euer were written . The studious Pliny thinkes , that among the Assyrians , letters haue beene alwayes , but Gellius thinks they were inuented in Egypt by Mercury , and others think among the Syrians . If we examine Pliny well , we shall find him true in the first and last , howeuer in the middle . If the Assyrian tongue were the Chaldee tongue ( as most like it was ) then were those letters from the beginning of the world : the Hebrew and Chaldee letter , being all one , vnlesse the Assyrian differed from both . If you take Syrian in the sence that Theodoret does for Hebrew , then Pliny speakes true , that letters were first among the Syrians . For Theodoret calls the Hebrew tongue Syrian , as the Gospell calls the Syrian tongue Hebrew , Ioh. 19.20 . But Pliny concludes that Cadmus first brought letters into Greece out of Phaenicia . Iustin Martyr saith , that Greece thinkes so her selfe . Athanasius holdeth the Phaenicians for the first inuentors of letters . That the Phaenicians and Syrians first found out letters , is a receiued opinion in Clemens Alexandrinus . Eupolemus thinkes that the Phaenicians receiued Grammar from the Iewes , and the Greeks from the Phaenicians . And Euphorus thinks that Cadmus was hee that conueyed them . Chaerilus in Eusebius makes Phaenicians and Iewes all one . For he nameth Iewes in Xexes armie , and names their tongue the Phaenician , his words be these : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . In English thus . A wondrous people marcht behind along : Their Dialect was the Phaenician tongue . On hill of Solymae they dwelt : thereby A spacious lake not farre remote doth lie .

These Phaenicians ( if you will call them so ) or Iewes , were the first that had letters . But the Iewes were not Phaenicians indeed nor their tongue the same , yet for bordering of their Countries , the Poet makes them all one . The Phaenician is not now to be had , vnlesse the * * The Syrian translating of the word Phaenicia in the new Testament , seemes to confirme this for true . Punick or Carthaginian , and Phaenick or Phaenician , were all one ( which most like they were ) And then some few lines of the tongue are to be found in Plautus his Paenulus , which as Paraeus saith , can little or nothing be made off . Eusebius speakes of Sancuniathou , that wrote the Phaenician history in the same tongue , but more of the language he saith not : But to the matter . That letters were so long in vse before the giuing of the Law , I am induced to beleeue vpon these reasons .

First Iosephus is of this mind , that letters were before the flood . And the Scripture cites Enochs prophecie , which whether it were written by him or not , is vncertaine : yet if there were any such thing , those many places which we find of it in Tertullian , Clemens , and others , do argue , that so much could not punctually bee kept by word of mouth .

A second reason to mooue mee to thinke of letters before the giuing of the Law is , to thinke of Iosephs accounts in Egypt , which seeme almost impossible without writing .

Thirdly : But omitting that , I cannot see how all arts and sciences in the world should then flourish , as ( considering their infancy ) they did without the groundworke of all learning , letters .

Fourthly : Againe for the Iewes , vpon the writing of the law to be put to spelling ( as they that had neuer seene letters before ) and not to be able to reade it , had beene a law vpon the law , adding to the hardnesse of it .

Fiftly : Nor can I thinke , that when Moses saith , blot me out of thy book that hee taketh the Metaphor from his owne bookes ( which it is probable he had not yet written ) but from other bookes which were then abounding in the world .

Sixtly : the Egyptian Chronicles of so many thousand yeares in Diodorus and Laertius , I know are ridiculous ; yet their carefulnesse of keeping Records I haue euer beleeued . The Greekes were boyes to them , as it is in Plato , and Moses was scholler to them or their learning . Act. 7.

Now I cannot thinke that this their exceeding humane learning was kept onely in their braines , and none in writing . Nor do I think that if it were written , that it was decyphered onely in their obscure Hieroglyphicks , but that some of it came to ordinary writing of familiar letters

CAP. XXX . Of the Hebrew tongue .

WHo so will goe about to commend the Hebrew tongue , may iustly receiue the censure , that he of Rome did , who had made a long booke in the praise of Hercules : This labour is in vaine , for neuer any one dispraised Hercules . Other commendations this tongue needeth none , then what it hath of its selfe , namely , for Sanctitie it was the tongue of God , and for Antiquitie it was the tongue of Adam : God the first founder , and Adam the first speaker of it . In this tong were laid vp the mysteries of the old Testament . It begun with the world and the Church , and continued & increased in glory , till the captiuitie in Babel , which was a Babel to this tongue , and brought to confusion this language , which at the first confusion , had escaped without ruine . At their returne , it was in some kinde repaired , but farre from former perfection . The holy Scriptures veiwed by Ezra , a scribe fit for the kingdome of heauen , in whose treasure were things new and old . In the Maccabean times all went to ruine , language and lawes and all lost : and since that time to this day , the pure Hebrew hath lost her familiaritie , being onely knowne by schollers or at least not without teaching . Our Sauiours times spake the Syrian , Kepha , Golgotha , Talitha , and other words do witnesse ; In aftertimes the vnwearied Masorites arose , helpers to preserue the Bible Hebrew intire , and Grammarians helpers to preserue the Idiome aliue ; but for restoring it to the old familiaritie , neither of them could preuaile . For , the Iewes haue at this day no abiding citie , no Common wealth , no proper tongue , but speake as the countries wherein they liue . This whereof they were once most nice is gone , and this groat they haue lost . As the man in Seneca that through sicknes lost his memorie , and forgot his own name ; so they for their sin haue lost their language , and forgot their own tongue . Their Cain-like wandring , after the murther of their brother , according to the flesh , Christ Iesus , hath lost them this precious marke of Gods fauour , and branded them with a worse marke : Cauterio conspirationis antiquae , as saith Saint Bernard in another case . Before the confusion of tongues all the world spake their tongue and no other , but since the confusion of the Iewes , they speake the language of all the world , and not their owne . And that it is not with them so , onely of late , but hath been long ; Theodoret beareth witnesse in these words ▪ Other nations ( saith he ) haue their children speaking quickly in their owne mother tongue . Howbeit , there are no children of the Hebrewes who naturally spake the Hebrew tongue , but the language of the countrie where they are borne . Afterward when they grow vp they are taught the letters , and learne to read the holy Scripture in the Hebrew tongue . Thus Theod. in quaest. on Gen ▪ 59.60 .

About this their training vp of their children , and growth of men , in their owne tongue and learning : a Rabbin hath this saying in Pirke Auoth . Perek . 1. Ben He He saith . At fiue yeares old for the Scripture , at ten for Mishneh , at thirteene * * Or Philacteries . &c. for the Commandements , at fifteene for the Talmud . At eighteene for Mariage , at twentie for Seruice , at thirtie for Strength , at fortie for Vnderstanding , at fiftie for Counsell , at sixtie for Old age , at seuentie for Gray haires , at eightie * * Or fortitude ( of mind ) or God . for Profoundnesse , at nintie for Meditation , at one hundred he is as dead and past and gone out of the world . The Iewes looke for a pompous kingdome , when Messias the Sonne of Dauid shall come , whom they watch for euerie moment till he come , as it is in the 12. Article of their Creed , in their common prayer booke . Hee shall restore them ( as they hope ) a temporall kingdome ( and of that minde , till they were better taught , were the Apostles , Acts 1.6 . ) and then their tongue shall reuiue againe , as they surmise . But the diuine Apocaliptick writing after Ierusalem was ruined , might teach them what the second Ierusalem must be , not on earth but from heauen , Apoc. 21 , 2. But to returne to their tongue .

The characters , we now haue the Hebrew tongue in , Scaliger thinkes are but of a latter hatch , and not the same that the Iewes vsed from Moses , till the destruction of the temple . For , that they vsed the Phaenician or Cananaean character , which now is called the Samaritan . How truely I referre to the Readers iudgement .

The character wee now haue is either a set or a running letter : the first , the Bible is ordinarily Printed in , in the latter the most of the Rabbins .

The whole tongue is contained in the Bible , and no one booke else in the world , containes in it a whole language . And this shewes that the Scripture speakes to all sorts of people , since it speakes of all sorts of things . This language is ( as God said the Iewes should bee , if they would keepe his Law . ) A lender to all , and a borrower of none . All tongues are in debt to this , and this to none . The Easterne most especially must acknowledge this . Some men in the East ( saith Origen ) reserue their old speech , ( meaning by likelihood the Hebrew ) and haue not altered it , but haue continued in the Easterne tongue , because they haue continued in the Easterne countries . No Easterne tongue that I haue heard of , is Hebrew now , so that what to say to Origen I cannot tell , vnlesse he meane that those that haue continued in the East , haue kept neerest this holy tongue , because neerest the holy land : this to be true is knowne to the meanest learned . In their speech it is apparent , and by their writing confirmed . All of them haue learned from the Hebrew , to write from the right hand to the left ( or as we vsuall call it in England , to write , and reade backward : ) The China and Iapan writing excepted , which is indeed from the right hand to the left , but not with the lines crossing the leafe as other tongues doe , but the lines downe the leafe . A strange way by it selfe .

Againe , most of the Easterne tongues do vse the Hebrew character for quicke writing , or some other end . The Chaldee letter is the verie fame . The Syrian though it haue two or three kinds of its owne , yet is content sometime to take vpon it the Hebrew character . The Arabian doth the like , especially the Iewes in Turkie vse in hatred of Mahumetans , to write downe their matters of Religion ; in the Hebrew character , though in the Arabian tongue . So do the Christian Arabians for the same cause in their holy things , vse the Arabian tongue , but Syrian letter . And I take a place in Epiphanius to be meant to this purpose , also about the Persian tongue . His words out of another are these . The Persians besides their owne letters do also vse the letters of the Syrians : as in our times many nations vse the Greeke , though almost euery nation hath a proper character . I referre to the Reader to iudge whether hee meane not that the Persians ( as other countries about them did , ) did vse the Hebrew character for their quicke writing : which is called Syrian by Theodoret.

To speake of the grace , and sweetnesse , and fulnesse of the Hebrew tongue , is to no purpose to relate , for euen those that cannot reade this tongue haue reade thus much of it .

CAP. XXXI . Of Vowels .

EAsterne tongues , especially the Hebrew and her three Dialects , Chaldee , Syrian , and Arabian , are written sometimes with vowells , somtimes without : with , for certainty , without , for the speedier writing : we haue Hebrew Bibles of both kinds . The Septuagint it seemes translated by the vnpricked Bible , as S , Hierome in his commentary vpon the Prophets seemeth to import , & as to any one that examineth it is easie to find . Instead of all other places in Gen. 4.7 . it is apparant : where the seuenty Translators reseruing the letters haue strangely altered the vowels .

The Hebrew hath it thus . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Halo in tetibh Seeth , weim lo tetibh , lappethahh robhets , which is is in English thus : If thou do well shalt thou not be accepted ? and if thou do not well , sinne lieth at the doore : they translate it as pointed thus : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Halo im tetibh seeth , weim lo tetibh lephatteahh hhatatha rebhats . Which is : If thou do well in offering and do not well in diuiding thou hast sinned , be quiet . This , follow with one consent , the Greeke and many of the Latine Fathers : They could not thus translate , because they knew not the text , or because they wanted pointed Bibles , but on set purpose to hide pearles from swine ( as the best learned think . ) But that they did alwayes misse on set purpose ( where they missed ) their many lapses seeme to deny : but somtime they mistooke the vnpricked text , and so misconstrued . A vowelled Bible they might haue had but would not .

Some there bee that thinke the vowels of the Hebrew , were not inuented for many yeares After Christ . Which to mee seemeth to be all one , as to deny sinewes to a body : or to keepe an infant vnswadled , and to suffer him to turne and bend any way till hee grow out of fashion . For mine owne satisfaction I am fully resolued , that the letters and vowels of the Hebrew were as the soule and body in a child , knit together at their conception and beginning : and that they had both one Author .

1. For , first a tongue cannot bee learned without vowells , though at last , skill and practice may make it to be read without . Grammar and not nature makes men to do this , and this also helped out with the sence of the place we read .

2. That Masorites should amend that which the Septuagint could not see , and that they should read righter , then the other ( who were of farre greater Authority ) I cannot beleeue .

3. Our Sauiour in his words of one Iota and one small kerai not perishing from the law , seemes to allude to the least of the letters , Iod , and the least vowell and accent .

4. Lastly , it is aboue the skill of a meere man to point the Bible ; nay , scarsely a verse as it is . The ten Commandements may puzzle all the world for that skill .

CAP. XXXII . Of the Language of two Testaments .

THe two Testaments are like the Apostles at Ierusalem ( when the confusion of tongues at Babel was rerecompensed with multiplicitie of tongues at Sion ) speaking in different languages , but speaking both to one purpose . They differ from each other onely in language and time : but for matter the new is veiled in the old , and old old reueiled in the new . Isaiah in his vision , Isa. 6.2 . heard the Seraphins cry Zeh elzeh , one to another , Holy , Holy , Holy Lord God of tsebhaoth . So the two Testaments like these two Seraphins , cry Zeh el Zeh , one to another , the old cries to the new , and the new ecchoes to the old . The old cries , Holy is the Lord that hath promised , the new answers , Holy is the Lord that hath performed . The old saies , Holy is the Father that gaue the Law , the new saith , Holy is the Sonne that preached the Gospell , and both say , holy is the Holy Ghost that penned both Law and Go●pell to make men holy . The two Cherubins in Salomons Temple stood so that with their outmost wings they touched the sides of the house , 2. Chron. 3. and their other wings touched each other . So the two Testaments , one way touch the two sides of the house , and the other way touch each other . In their extent they read from the beginning of the world to the end , from in the beginning , to come Lord Iesus . In their consent they touch each other , with He shall turne the Heart of the Fathers to the children , Mal. 4.6 . and He shall turne the heart of the fathers to the children , Luke 1.17 . Here the two wings ioyne in the middle . Tertullian calls the Prophet Malachy , the bound or skirt of Iudaisme and Christianity , a stake that tels that there promising ends , and performing begins , that prophecying concludes , fulfilling takes place : there is not a span betweene these two plots of holy ground , the old and new Testament , for they touch each other . What do the Papists then when they put and chop in the Apocripha for Canonicall Scripture , betweene Malachi and Matthew , Law and Gospell ? What doe they , but make a wall betweene the Seraphins that they cannot heare each others crie ? What do they but make a stoppe betweene the Cherubins that they cannot touch each others wing ? What do they but make a ditch betwixt these grounds that they cannot reach each to others coasts ? What do they but remooue the land-marke of the Scriptures , and so are guilty , of , Cursed be he that remooues his neighbours marke , Deut. 27.17 . And what do they but ●●●orce the mariage of the Testaments , and so are guilty of the breach of , that which God hath ioyned together let no man put asunder . These two Testaments are the two paps of the Church from which we suck the sincere milke of the Word . One pap is not more like to another , then are these two for substance , but for language they varie in colour . The old ( as all can tell ) is written in Hebrew , but some forraigne languages are also admitted into Scripture , besides the Hebrew , as forraigne nations were to be admitted also to the Church besides the Hebrewes . A great peece of Ezra in Chalde , because taken from Chalde Chronicles . Those parts of Daniels visions that concerne al the world , are written in the Chaldee , the tongue then best known in the world , because the Chaldeans were then Lords of the world . The eleuenth verse of the tenth of Ieremie is in the same tongue , that the Iewes might learne so much of their language , as to refuse their idolatrie in their owne language . Other words of this Idiome are frequent in the Scripture : as I take two names giuen to Christ ( as Bar the sonne in Psal. 2.10 . and Hhoter the rod of Iesses stemme , Hhutra vsed by all the Targums ●o in diuerse places . Isa. 11. ) to be natiuely Chaldee words , and for that they do shew the greater mysterie : viz. that this Sonne and this Rod should belong to Chaldeans and Gentiles , as well as to Iewes or Hebrewes : Infinite it is to trace all of this nature and language . The Arabian is also admitted into Scripture , especially in the booke of Iob a man of that country : whether Philistin Phrases , and other adiacent nations Dialects , be not to be found there also , I referre to the Reader to search , and ( I thinke ) he may easily find : of the eloquence of some peeces aboue others , and the difficultie of some bookes aboue others , those that can euen read the English Bible can tell . I would there were more that could reade it in its owne language , and as it were talk with God there in his own tongue : that as by Gods mercy Iaphet dwells now in the tents of Sem , or the Gentiles haue gained the preheminence of the Iewes for religion , so they would water this graffing of theirs into this stocke , with the iuyce of that tongue , thereby to prouoke them the more to Ielousie .

CAP. XXXIII . Of the New Testament Language , or the Greeke .

THe Greeke tongue is the key which God vsed to vnlocke the tents of Sem to the sonnes of Iaphet . This glorious tongue ( as Tully cals it ) is made most glorious by the writing of the New Testament in this language . God hath honoured all the letters by naming himselfe after the first and the last : Thucyd. lib. 1. as Homer shewes the receit of all the Grecian ships , by shewing how many the greatest , and how few the least contained , Iauan is held both by Iewes and Christians to haue planted the Country . The tongue is likely to be maternall from Babel : The Iewes vpon Genesis the forty ninth , thinke that Iacob curseth his sons Simeon and Leuies fact , in one word of Greek Macerothehem , that is , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their swords : but all the Chaldees and other Translations render it better , their habitations , Gen. 49.5 . The ancientest Heathen Greek aliue is Homer , though the tongue was long before , and Homers subiect of Ilias treated of in Greeke verse by Euanders Wife of Arcadia , as some haue related . Homer watered the tongue , and in succeeding ages it flourished till it grew ripe in the New Testament . The Dialects of it familiarly knowne to be fiue . The Attick , the Ionick , &c. The Macedonian was something strange , as appeares in Clemens Alexandrinus , Strom. 5. Especially their deuout Macedonian , or about their oraisons : How God scattered and diuulged this tongue of the Greekes ouer the world , against the comming of Christ , and writing of the New Testament , is remarkeable . Alexander the great with his Macedonians , made the Easterne parts Grecian . The Old Testament at Ptolomaeus his request , translated into Greek , was as an Vsher to bring in the New Testament , when Iaphet should come to dwell in the tents of Sem. The Iewes vsed to keepe a mournefull fast for that translation , but as Iewes mourne , so haue Gentiles cause to reioyce . In like sort , for the preparation for the Gospell of late ( which as farre as Antichrist his power could reach , lay depressed , but not ouerwhelmed ; ) the Greeke tongue at the sacking of Constantinople by the Turkes , was sent into these Westerne climates ; that we might heare Christ speake in his owne language , without an Aegyptian to interpret to vs , as Ioseph had to his brethren : What need we now to rely vpon a Latine foundation , when we haue the Greeke purity ? Neuer did the Turke any good to Chri●tianity , but this , and this against his will , but God worketh all things for his owne glory : And we may say of the poore inhabitants of Grecia , as of the Iewes , by their impouerishing we are inriched .

As Athens in old time was called the Grecia of Grecia , so the New Testament for language may be stiled the Greeke of Greeke . In it ( as vpon the crosse of our Sauiour , in the title ) are three tongues , Hebrew , Greek , and Latine . Greeke the foundation , the other two but little additions . In the Greeke Master Broughton hath giuen learned rules and examples of the kinds of it , viz. Septuagint , Talmudick , Atticke and Apostolicke . The Hebrew or Syrian ( for so that word Hebrew in the title of the crosse must bee vnderstood ) is easily found out euen in translations . Latine there is some in the Gospells , but not much . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Census for tribute . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a ward or watch : Matthew . 28.11 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 spiculator , Marke 6.27 . which word is vsed by Targum Ieruselamy in Gen. 37. of Potiphar , that hee was Rabh Sapulachtaria : Princeps spiculatorum . And some other words of the Latine tongue , which language in our Sauiours time the conquest of the Romans had scattered in Ierusalem : and in the parts adioyning , and so may one finde some Latine in the Syrian Testament : and abundance of Greeke .

CAP. XXXIIII . Of the Chaldee and Syrian Tongues .

THe Chaldee and Syrian tongue was once all one , as appeareth in Genesis 31.47 . Ezra 4.7 . Dan. 2.4 . In Character indeed they differed , they of Babilon vsing one kind of letter , they of Syria another : This was that that nonplust the Babilonian wizards about the writing of the wall , so that they could not read it , though it were in their owne language , because it was not in their owne letter . In after-times the very languages themselues began to vary : as the Chaldee in Daniel , and Onkelos and Ieruselamy and Ionathan , and the Syrian in the Testament doe witnesse . The Paraphrafts do much differ between themselues for purity of speech , and all far short of the Bible Chaldee . They are very full of Greeke words , and so the Syrian : a relique of Alexanders conquests : some thinke they finde some Greeke in Daniel . Montanus himselfe renders Osphaia 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all along . Foure kind of characters is the Chaldee to bee had in , or if you will the Chaldee in two , and the Syrian in two . Our Bible and Paraphrasts and Rabbins Chaldee is in the Hebrew letter , and the other kind of letter is the Samaritan . The Syrian hath either a set letter , such as we haue the New Testament imprinted in , or their running hand , such as the Maronites vse in their writing for speed : there is no great difference betwixt them , as you may see by their Alphabet .

CAP. XXXV . Of the Arabian Language .

THis is the most copious of the Hebrew Dialects , and a tongue that may brag with the most of tongues from fluencie , and continuance of familiaritie . This tongue is frequent in Scripture , especially in Iob , a man of that country : How other parts of the Bible vse it , I thinke may be iudged by the neerenesse of Iudaea and Arabia , and of the two languages . In this one thing it differs from its fellow-Dialects and its mother tongue , that it varieth terminations in declining of nownes , as the Greeke and Latine do , and that it receiueth duall numbers , in forming verbs , as doth the Greeke . Of the largenesse of the Alphabet , and difference from other Alphabets , and quiddits of the tongue , or indeed any thing of the tongue , I cannot say , which I haue not receiued of the most industrious and thrice learned ( both in this and other the noble tongues ) Master William Bedwell , whom I cannot name without a great deale of thankfulnesse and honour : To whom I will rather be a scholler , then take on me to teach others . This tongue was Mahomads Alcoran written in , and is still read in the same Idiome vnder paine of death , not to mistake a letter , which is as easily done in this tongue as in any .

CAP. XXXVI . Of the Latine Tongue .

THis is the first Idiome of our Grammar Schooles : A tongue next the sacred tongues , most necessarie for Schollers of the best profession . Whether Latine were a Babel language I will not controuert pro et contra . Sure I dare say , that what Latine we read now , was not at Babel : if we may beleeue Polybius who saith that the Latine tongue that was vsed in Iunius Brutus time was not vnderstood in the time of the first Punicke warre , but onely by great schollers . So much in few yeares it had degenerated . The old Poets compared with smooth Ouid and Tully shew much alteration . This spacious tongue once almost as big as any , and as large as a great part of the world , is now bounded in schooles and studies . The Deluge of the North ( the treasurie of men ) ouerwhelmed the Romane empire , scattered the men , and spoiled the Latine . Goths , Vandalls , Lombards , and the rest of the brood of those frozen Climates , haue beaten the Latine tongue out of its owne fashion , into the French , Spanish , and Italian . But some sparkes of their hammering are flowne into other languages of the West : So that most countries hereabout may owne Rome for a second Babel for their speech confused .

CAP. XXXVII . The Language of Brittaine neere a thousand yeares ago . Ex Beda lib. 1. de Hist. Angl. Cap. 1.

BRittania in praesenti iuxta numerum librorum , &c. Brittaine in my time ( saith Bede ) doth search and confesse one and the same knowledge of the high truth , and true sublimity in fiue tongues , according to the fiue bookes wherein the Law of God was written : namely , in the English , Brittaine , Scottish , Pict and Latine tongues : And in the ninteenth chapter of the same booke he saith , that when Austen the Monke came from Gregory the great to preach the Gospell in England , he brought with him Interpreters out of France to speak to the English : That language it seemes was then vsuall in England , but whether the French that France speakes now , is a question . William the Conqueror tooke great care and paines to haue brought in his tongue with his conquest , but could not preuaile .

CAP. XXXVIII . Ionathan the Chaldee Paraphrast his conceit of Leuies choosing to the Priesthood : translated out of his Paraph. on Gen. 32.24 .

ANd Iacob was left alone beyond the foord , and an Angell in the likenesse of a man stroue with him and said , Diddest thou not promise to giue tithe of all that thou hadst , and behold thou hast * * He had but eleuen sons as yet : but the Hebrew comment vpon the Chaldee text helps out at this dead lift , and saith , that Rabel was great with child of Beniamin , and so he is counted before he be borne . twelue sonnes , and one daughter , and thou hast not tithed them : Out of hand he sets apart the foure first borne to their foure mothers ( for saith the margin , they were holy because of their primogeniture ) and then were eight left : He begins againe to count from Simeon , and ended in Leui , for the tenth or tithe . Michael answereth and saith , Lord of the world this is thy lot : &c. thus the Chaldee . On whose words , if they were worth commenting on I could say more .

CAP. XXXIX . Of the Iewes abbreuiature . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉

THis short writing is common in all their Authors . When they cite any of the Doctors of their schooles , they commonly vse these words , Ameru rabbothenu Zicceronam libhracah , in foure letters thus : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thus say our Doctors of blessed memorie . But when they speake of holy men in the old Testament , they vsually take this Phrase Gnalau hashalom , on him is peace , in briefe thus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Thus when they mention Moses , Salomon , Dauid , or others , this is the memoriall they giue them . The Arabians haue the like vse in their Abbreuiation of Gnalaihi alsalemo : on whom is peace . The words in Hebrew want a verbe , and so may be constru●ed two wayes : On him is peace , or on him be peace . The learned Master Broughton hath rendered it the former way , and his iudgement herein shall bee my law . To take it the latter way , seemes to relish of Popish superstition , of praying for the dead : which though the Iewes did not directly do , yet in manner they appeare to do no lesse , in one part of their Common Prayer booke , called Mazkir neshamoth , the remembrancer of Soules : which being not very long , I thought not amisse to translate out of their tongue , into our owne , that the Reader may see their Iewish Poperie , or Popish Iudaisme , and may blesse the Creatour , who hath not shut vs vp in the same darkenesse .

CAP. XL. Mazkir neshamoth : or the Remembrancer of soules : in the Iewes liturgy : printed at Venice .

THe Lord remember the soule ( or spirit of Abba Mr. N. the sonne of N. who is gone into his world : wherefore I vow ( to giue ) Almes for him , that for this , his soule may be bound vp in the bundle of life , with the soule of Abraham , Isaac and Iacob , Sarah , and Rebecca , Rahel and Leah , and with the rest of the righteous men and righteous women , which be in the garden of Eden . Amen .

The Lord remember the soule of Mris. N. the Daughter of N. who is gone to her world . Therefore I vow : &c. as in the other before . Amen .

The Lord remember the soule of my father and my mother , of my grandfathers and grandmothers , of my vncles and aunts , of my brethren and sisters , of my cosens and cosenesses , whether of my fathers side , or mothers side , who are gone into their world . Wherefore I vow , &c. Amen .

The Lord remember the soule of N. the sonne of N. and the soules of all my cosens and cosenesses , whether on my fathers or mothers side , who were put to death , or slaine , or stabd , or burnt , or drowned , or hanged for the sanctifying of the name of God . Therefore I will giue Almes for the memory of their soules , and for this let their soules bee bound vp in the bundle of life , with the soule of Abraham , Isaac and Iacob , Sarah and Rebecca , Rahel and Leah , and with the rest of the righteous men and righteous women which are in the garden of Eden . Amen .

Then the Priest pronounceth a blessing vpon the man that is thus charitable , as it followeth there in these words .

Hee that blessed our father Abraham , Isaac and Iacob , Moses and Aaron , Dauid and Salomon , he blesse Rabbi N. the sonne of N. because he hath vowed Almes for the soules whom he hath mentioned : for the honour of God , and for the honour of the law , and for the honour of the day : for this the Lord keepe him , and deliuer him from all affliction and trouble , and from euery plague and sickenesse : and write him and seale him for a happy life , in the day of Iudgement : and send a blessing and prosper him in euery worke of his hands , and all Israel his brethren , and let vs say Amen .

Thus ( courteous Reader ) hast thou seene a Popish Iew interceding for the dead : haue but the like patience a while , and thou shalt see how they are Popish almost entirely , in claiming the merits of the dead to intercede for them : for thus tendeth a prayer which they vse in the booke , called Sepher Min hagim shel col Hammedinoth , &c. which I haue also here turned into English .

Do for thy praises sake , Do for their sakes that loued thee , that ( now ) dwell in dust . For Abraham , Isaac , and Iacobs sake . Do for Moses and Aarons sake . Doe for Dauid and Salomons sake . Doe for Ierusalem thy holy Cities sake . Doe for Sion the habitation of thy glories sake . Do for the desolation of thy Temples sake . Do for the treading down of thine Altars sake . Do for their sakes who were slaine for thy holy Name . Do for their sakes who haue bene massacred for thy sake . Do for their sakes who haue gone to fire or water for the hallowing of thy Name . Do for sucking childrens sakes who haue not sinned . Doe for weaned childrens sakes who haue not offended . Do for infants sakes who are of the house of our Doctors . Do for thine owne sake if not for ours . Do for thine owne sake and saue vs .

Tel me gentle reader 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 &c. whether doth the Iew , Romanize or the Roman Iudaize in his deuotions This interceding by others , is a shrewd signe they haue both reiected the right Mediator betweene God and man , Christ Iesus . The prophane Heathen might haue read both Iew and Papist a lecture in his , Contemno minutos istos Deos , modo Iouem propitium habeam , which I thinke a Christian may well English : let go all Diminutiue Diuinities , so that I may haue the great Iesus Christ to propitiate for me .

CAP. XLI . Of the Latine translation of Mat. 6.1 .

ALmes in Rabbin Hebrew are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tsedhakah righteousnesse , which word the Syrian Translator vseth , Mat. 6.1 . Act. 10.2 . and in other places . From this custome of speech , the Roman vulgar Translateth , Attendite ne iustitiam vestram faciatis : One English old manuscript Testament , is in Lichfield Librarie , which hath it thus after the Latine : Takith hede that you do not your rigtwisnes before men to be seyne of hem , ellis ye shullen haue no mede at your fadir that is in heuenes . Other English Translation , I neuer saw any to this sense ; nor any Greeke coppie . It seemes the Papist will rather Iudaize for his owne aduantage , then follow the true Greeke , The Septuagint in some places of the old Testament , haue turned Tsedhakah Righteousnesse , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Almesdeeds , to little or to no sense . As the Papists haue in this place of the new Testament , turned 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Almesdeeds , by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Righteousnesse , to as little purpose . In the Hebrew indeed , one word is vsed for both : Tsedhakah for Almesdeeds , which properly signifies Righteousnesse ; vpon what ground I know not , vnlesse it be , to shew that * * St. Chrysostome hath such a touch . Almes must be giuen of rightly gotten good , or else they are no ri●hteousnesse : or they are called zadkatha in Syrian , Hu ger Zadek lemehwo , they are called righteousnesse , because it is right they should be giuen , and giuen rightly . The Fathers of the Councell of Trent speake much of the merit of Almes ; whom one may answer in the very words of their vulgar , Attendite ne iustitiam vestram faciatis . Take heed you do not make them your Iustification .

CAP. XLII . An Embleme .

A Wall in Rome had this picture . A man painted naked with a whip in one hand , and foure leaues of a booke in the other , and in euery leafe a word written . In the first , Plango , I mourne ; In the second , Dico , I tell ; In the third , volo , I will ; and in the fourth , facio I do . Such a one in the true repentant . He is naked , because he would haue his most secret sinnes laid open to God : He is whipped , because his sinnes do sting himselfe : His booke is his repentance ; His foure words are his actions : In the first hee mournes , in the second he confesses , in the third hee resolues , and in the fourth , hee performes his resolution . Plango , I mourne , there is sight of sinne and sorrow , Dico , I tell , there is contrition for sinne and confession ; Volo , I will , there is amending resolution : Facio , I do , there is performing satisfaction .

CAP. XLIII . Mahhanaijm . Gen. 32.2 .

ANd Iacob went on his way , and the Angels of God met him : And Iacob said when he saw them , This is the Host of the Lord , and he called the name of the place Mahanaim .

The word is duall , and tels of two armies and no more , what these two armies were , the Iewes according to their vsuall veine , do finde strange expositions . To omit them all , this seemes to me to be the truth , and reason of the name . There was one companie with Iacob , which afterwards he cals his armie ; and there was another companie of Angels , which he cals the Armie of God . These are the two Armies that gaue name to Mahanaim ; two armies , one heauenly , and the other earthly : and from this I take it , Salomon compares the Church , * * ●●nt . 6. ●● to the companie of Mahanaim : for so the Church consisteth of two Armies , one heauenly like these Angels , which is the Church triumphant , and the other trauailing on earth like Iacobs armie , which is the Church militant .

CAP. XLIIII . The booke of Psalmes .

THe Psalmes are diuided into fiue bookes , according to the fiue bookes of Moses : and if they bee so diuided , there be seuentie bookes in the Bible ; the vnskilfull may finde where any one of these fiue bookes end , by looking where a Psalme ends with Amen , there also ends the booke . As at Psal. 41.72.89.106 . and from thence to the end .

These may euen in their verie beginnings be harmonized to the books of the Law .

Genesis . The first booke of Moses telleth how happinesse was lost , euen by Adams walking in wicked counsel of the Serpent and the woman .

Psal. 1. The first booke of Psalmes tels how happines may be regained , if a man do not walke in wicked counsell , as of the serpent & woman , the diuell and the flesh .

This allusion of the first booke Arnobius makes

Exodus . The second book of Moses tels of groaning affliction in Egypt .

Leuiti. The third booke of Moses is of giuing the law .

Numbers . The fourth booke of Moses is about numbring

Deutero. The last booke of Moses is a rehearsall of all .

Psal. 42. The second booke of Psalmes begins in groaning affliction . Psal. 42 43.

Psal. 73. The third booke of Psalmes tels in the beginning , how good God is for giuing this law . This allusion Rab. Tanch . makes very neere . Ps. 90. The fourth booke begins with numbring of the best Arithmetick : numbring Gods mercie , Psal. 90.1 . and our owne dayes , ver. 12.

Psa. 107. So is the last booke of the Psalmes from Psa. 107. to the end

In the Iewes diuision of the Scripture , this peece of the Psalmes , and the bookes of the like nature , are set last : not because they be of least dignitie , but because they be of least dependance with other bookes , as some of them being no storie at all , and some , stories and bookes of lesser bulke , and so set in a fourme by themselues . The old Testament books , the Iewes acrostically doe write thus in three letters 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , euerie letter standing for a word , and euerie word for a part of the Bible . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for Aorajetha , or Torah , the law : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for Nebhijm the Prophets : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for Cethubhim , or bookes of holy writ : this diui●ion is so old , that our Sauiour himselfe vseth it in the last of Luke , and ver. 44. All things written in the Law of Moses , and in the Prophets and the Psalmes . By the Psalmes meaning , that part of Cethubhim , in which the Psalmes are set first .

CAP. XLV . Of the Creation .

TWo waies we come to the knowledge of God ; by his workes and by his word . By his works we come to know there is a God ; and by his word wee come to know what God is . His workes teach vs to spell ; his word teacheth vs to read . The first are as it were his backe parts , by which we behold him a farre off : The latter shewes him to vs face to face . The world is as a booke consisting of three leaues , and euerie leafe printed with many letters , and euery letter a lecture . The leaues heauen , the aire , and earth with the water . The letters in heauen , euery Angel , Star , and Planet . In the aire , euery meteor and foule . In the earth and waters , euerie man , beast , plant , fish , and minerall : all these set together , spell to vs that there is a God , and the Apostle saith no lesse though in lesse space , Rom. 1 ▪ 20. For the b b In the Syrian translation it is the hid things of God . inuisible things of him , that is , his eternall power and Godhead are seene by the creation of the world , being considered in his workes . And so Dauid , Psal. 19.1 . It is not for nothing that God hath set the Cabinet of the vniuerse open , but it is because he hath giuen vs eyes to behold his treasure . Neither is it for nothing that he hath giuen vs eyes to behold his treasure , but because he hath giuen vs hearts to admire vpon our beholding . If wee marke not the workes of God , we are like stones that haue no eyes , wherewith to behold . If wee wonder not at the workes of God , when wee marke them , we are like beasts that haue no hearts wherewith to admire . And if wee praise not God for his workes , when we admire them , we are like deuils that haue no tongues wherewith to giue thankes . Remarkeable is the storie of the poore old man , whom a Bishop found , most bitterly weeping , ouer an vgly toad : being asked the reason of his teares , his answer was , I weepe , because , that whereas God might haue made mee as vgly and filthy a creature as this toad , and hath not , I haue yet neuer in all my life beene thankefull to him for it . If the works of the creation would but lead vs to this one lecture , our labour of obseruing them were well bestowed . How much more when they lead vs farre further .

CAP. XLVI . The time and manner of the Creation .

MOSES in the first verse of the Bible refutes three heathen opinions : namely theirs , that thought the world was eternall , for he saith , in the beginning , &c. Secondly , theirs that thought there was no God , for he saith , Elohim created . Thirdly , theirs that thought there were many gods , for he saith , Euen those that haue not Hebrew , can tell there is a mystery of the trinity in Elohim , bara ▪ but few mark how sweetly this is answered with the same Phrase in manner , in the Haphtara which is read by the Iewes to this portion of Moses ▪ viz. Esa 42.5 . Iehouah bore hashamaiim , venotehem Iehouah being singular , and notehem plurall . which might be rendred , Deus creans coelos , & Deus extendentes eos . Elohim he created heauen and earth . The first word in the beginning may draw our mindes and thoughts to the last thing , the latter end , and this thought must draw our affections from too much loue of the world , for it must haue an end as it had a beginning . I will not stand to comment vpon the word Bereshith in the beginning , for then I know not when to come to an end . To treat how the diuerse expositors labour about the beginning of the world , is a world of labour . How the Ierus . Targ. translates it , In wisdome , and is followed by Rabbi Tanchum , and many Iewes : How Targ. Ionath . vseth an Arabian word , Min Awwala , a primo ; Onkelos , in primis or in principio : Iarchi in principio creationis creauit . How Basil the great , Saint Ambrose , and hundreds others do interpret this , is a worke endlesse to examine . Satisfied am I with this , that the world and all things had their beginning from God , that in the beginning created heauen and earth . Some of the Iewes do inuert the word Bereshith , and make it Betisri that is in the moneth Tisri was the world created . This month is about our September , and that the world was created in this moneth ( to let other reasons alone ) this satisfies me , that the feast of Tabernacles which was in this moneth , is called the end of the yeare , Exod. 23.16 . And this I take to bee the reason , why the Iewes began to reade the Bible in their Synagogues , at the feast of Tabernacles , viz. that they might begin the lecture of the Creation , in Gen. 1. at that time of the yeare that the world was created .

The manner of the Creation shewes the workeman powerfull and wise : The making of the Angells concealed by Moses , lest men should ( like those hereticks in Epiph. ) thinke they helped God in the Creation . For if their day of their Creation ( a a

Rab. Solon . holds they were made the second day .

Many Diuines hold for the 4th .

which was in most likelihood the first ) had beene named , wicked men would haue bene ready to haue taken them for actors in this worke , which were onely spectators . Therefore as God hides Moses after his death , so Moses hides the Creation of them , least they should be deified , and the honour due to the Creator giuen to the creature . God in framing the world , begins aboue and workes downeward ; and in three dayes hee layes the parts of the world , and in the three other dayes , he adornes those parts .

The first day hee makes all the heauens , the matter of the earth , and comes downe so low as the light . The second lower , and makes the firmament or aire . The third lowest of all , and makes distinction of earth and water . Thus in three dayes the parts , or body of the world is laid , in three dayes more , and in the same order they are furnished . For on

The fourth day the Heauens which were made the first day are deckt with starrs . The fifth day the Firmament , which was made the second day , is filled with birds . The sixth day , the Earth , which was laid fit the third day , is replenished with beasts , and lastly man b b The 70. Interpreters on Gen. 2.2 . instead of God had finished on the seuenth day , reade he finished on the sixth day . Thus God in the sixe dayes finished all his worke of Creation . c c Chaldee Paraph. on Num. 22 and Jarch . on Deut. 34. and Pirke Abhoth . For the ten things that the Chaldee Paraphrast saith God , created on the euening of the Sabbath , after the world was finished : I referre them to their Authors to beleeue them .

R. Iarchi on Gen. 2. obserues , that God created one day superior things , and another day inferior : his words are to this purpose . On the first day he created heauen aboue & earth beneath . On the second day , the firmament aboue . On the third , let the dry land appeare beneath . On the fourth day , lights aboue . On the fifth day , let the waters bring foorth beneath . On the sixt , hee must create both Superior and Inferior , as he had done on the first , least there should bee confusion in his worke , therefore he made man of both , his soule from aboue , and his body from beneath .

R. Tancuman shewes how the making of the Tabernacle harmonizeth with the making of the world : The light of the first day answered , by the candlesticke , for light the first worke ; and the spreading of the Firmament , like a curtaine , answered by the curtaines the second worke , and so of the rest . Euery one knowes the old conceit of the worlds lasting sixe thousand yeares , because it was made in sixe dayes : and of Elias Prophesie among the Iewes , of the world ending , at the end of sixe thousand : which Prophesie of his is flat against the words of Christ : Many beleeue these opinions , yet few prepare for the end which they thinke is so neere .

God hath taught vs by the course Allegory . of the Creation of the old world , what our proceedings must be , that wee may become a new creation , or new heauens , & a new earth , renewed both in soule and bodie . On the first day he made the light , so the first thing in the new man must be light of knowledge , so saith S. Paul , Heb. 11. He that commeth to God must know that he is .

2. On the second day he made the Firmament , so called , because of its * * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Hesiod . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hom. Odys 3. surenesse , so the second step in mans new creation must be firmamentum fidei , the sure foundation of faith .

3. On the third day , the seas and trees bearing fruit : So the third step in the new man is that he become waters of repentant teares , and that hee bring foorth fruit worthy of these teares . Bring foorth fruit worthy of repentance , saith the Baptist , Mat. 3.

4. On the fourth day , God created the Sunne : that whereas on the first day there was light but without heat ; now on the fourth day , there is light and heate ioyned together . So the fourth step in the new creation of a new man is , that he ioyne the heate of zeale , with the light of his knowledge : as in the sacrifices fire and salt were euer ioyned .

5. The fifth dayes work , was of fishes to play in the seas , and the foules to flie toward heauen : So the fifth step in a new creature is , to liue and reioyce in a sea of troubles , and to flie by prayer and contemplation to heauen .

6. On the sixth day , God makes man : and all these things performed , man is a new creature . To reckon them altogether then , as S. Peter does his golden chaine of vertues . 2. Pet. 1. Adde to your light of knowledge , the firmament of faith , to your faith , seas of repentant teares , to your teares , the fruitfull trees of good workes , to your good workes , the hot Sunshine of zeale , to your Zeale , the winged foules of prayer and contemplation ; Et ecce omnia facta sunt noua . Behold you are become a new creature .

As the Bible begins , so it ends with a new creation , of a new heauen and a new earth , and a new paradise , and a new tree of life , Apoc. 21. vnto all which , O thou whom my soule loueth , say come .

CAP. XLVII . Of the fall of Adam .

THe fall of Adam was the death of himselfe , Cypriano di valer . the death of vs , and the death of Christ . At his fall were three offenders , three offences , & persons offended . Three offenders , Satan , Adam , Eue : three offences , Ignorance , weakenesse , and malice : three persons offended , Father , Sonne , and holy Ghost , Eue sinned of Ignorance , and so sinned against the Sonne , the God of knowledge , and she was forgiuen ; and so S. Paul sinned , and was forgiuen . 1. Tim. 1.13 . Adam sinned of weakenesse , and so sinned against the Father , the God of power , and he was pardoned ; and so S. Peter sinned , and he was pardoned . Mat. 26. But Satan sinned of set malice , and so sinned against the holy Ghost , the God of loue , and he was not forgiuen : For he that speaketh against the holy Ghost , shall neuer bee forgiuen , Marke 3.29 . And in Gods censuring of these three , Gen. 3. He questioneth Adam & Euah before he sentenceth , because he had mercie for them , nay more , he promiseth Christ before hee inflict punishment : but for the Serpent , hee neuer questioned , because hee would shew him no mercie . God left Adam to his owne freewil , and suffered him to fall , quia sciebat se , &c. because hee knew how to turne that fall of his , to his saluation When Lazarus died , Christ was not there , that the raysing of Lazarus by Christ might be the more glorious . So when Adam fel ( as I may say so ) God would not be there ( for he left Adam to his owne freewill ) that the repairing of Adam through Christ might be the more glorious . Hereupon one sings , O foelix lapsus . Vnhappy was the fall of Adam , since by his fall we all fell , but yet happy was that vnhappy fall , since it must bee recured by Christ . Ioseph suffered his brother Simeon to go into prison for a while , that at last he might bring him out with greater comfort . So God suffered Adam to go into Satans Newgate for a while , that at last he might bring him out with greater comfort . The day thou eatest hereof thou shalt dye , there is the prison , And the man tooke and ate , there Adam goes into prison : the seed of the woman shall breake the head of the Serpent , there Ioseph deliuers Simeon out of prison , God brings man out of hell through Christ . Whereupon a Doctor in admiration questions : vtrum mirabilius , homines iustos creare , an iniustos iustificare : whether is more admirable , that God created man righteous , or that hee iustified man , when he had made himselfe vnrighteous ? Whether was more miraculous , for God to make man of nothing , or to repaire him from worse then nothing ? Wonderfull he was in both , in his first and his second creation , for Iustificatio est secunda hominis creatio , mans Iustification is his new creation .

CAP. XLVIII . Ophitae Euia .

SOme Heretickes in Epiphanius thinke themselues beholden to the Deuill , for his paines that he tooke to ouerthrow Adam : for they vsed to worship a serpent , because ( say they ) hee brought knowledge into the world . Clemens Alexandrinus doth partly thinke , this conceit was got among the Heathens : who at their feasts of Bacchus vsed to carrie a serpent , as it were in procession , and to crie Euia Euia . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 &c. And Euia ( saith Clemens ) if it be asperated Heuia , it signifies in the Hebrew tongue , a female serpent ▪ Where the good man calls the Chaldee tongue , the Hebrew : For in the Hebrew I do not find such a word for a serpent : But all the Chaldee translations of the Bible in the third of Genesis and diuerse other places , doe vse the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hiuia for a serpent : which I take to bee the word hee meanes .

CAP. XLIX . Of the Greeke Translation of the fifth of Genesis .

HOw the Septuagint does adde hundreds of yeares to mens ages before and after the floud , few schollers but they know . This bred the difference of computation of the times , while some followed the Hebrew , some the Greeke . Hence came two notorious doubts . About Methuselah liuing after the flood , who died a moneth or two before . And of Sem his death before Abrahams birth , who liued as long after Abraham came to Canaan , as Abraham was old when he came thither , viz. seuenty fiue yeares . And so might well be Melchizedek . The Greeks had a great deale of stirre where to put Methushelah all the floud-time for feare of drowning : At last some laid him on the top of Noahs Arke , and there hee was all that watry yeare . The Iewes lay Og the giant there also ( as the Chaldee Paraphrast vpon the foureteenth of Genesis ridiculously obserueth : ) Whose words ( for your fuller sport ) I will not spare to set down . The thirteenth verse hee renders thus in Chaldee . And Og came who was left of those that died in the floud : for hee rode vpon the Arke , and was as a couering vpon it , and was nourished with Noahs vittailes , but he was not preserued for his owne sake or merit , but that the inhabitants of the world might see the power of the Lord , and say : Did not the Gyants in old time , rebell against the Lord of the world , and he destroyed them from the earth , yet assoone as these Kings make warre , behold Og is with them Og saith with himselfe , I will go and shew Abraham , Lots case , that hee is taken prisoner , that so he may come to rescue him , and may himselfe fall into their hands : He goes and comes to him about the Passeouer day , and finds him making vnleauened cakes , then hee told Abram the Hebrew , &c. Thus far the Chaldee : of whose conceits here , and in one thousand of places more , and so of his nation the Iewes ; I know not whether to say , Risum or fletum teneatis amici ? But to returne to my purpose . The Greeke Bible makes Methushelah liue fourteene yeares after the floud , their reason of this their addition of yeares , many render , which I omit . But S. Austen saith , some fall short of this mans age . The Chaldee Paraphrase of Ionathan . does also mistake in the age of Mathushel●h , but I thinke it only false Printing . In three Greeke bookes , saith he , and one Latine , and one Syrian booke , all agreeing one with another , Methusalem is found to die sixe yeares before the floud . So Austen in Ciu. dei lib. 15. cap. 13. Such differences may incite men to apply themselues to the Hebrew text , where is no falsifying nor error .

CAP. L. Vpon the words : The seede of the woman shall breake the Serpents head .

THe new Testament affords a rich Commentarie vpon these words , in the Gospell of Saint Luke , who in his third Chapter , shewes how through seuentie fiue generations , Ierus : and Babilon : targums do both apply these words to the Messias . Christ is this seed of the woman , and in the fourth Chapter , how through three temptations this seed began to bruise the head of the Serpent : where the Reader may obserue , how the diuell tempts Christ , in the very same manner that he had temped Eue , though not with the same successe . Al the sins of the world , are brought by Saint Iohn to these three heads , Lust of the flesh , lust of the eyes , and the pride of life , 1. Iohn 2.15 . By these three Eue falls in the garden : She sees the tree is good for meate , and the lust of the flesh inticeth her ; she sees it faire to looke on , and the lust of the eye prouokes her ; and she perceiues it will make her wise , and the pride of life perswads her to take it . By these three the deuill tempts Christ ; when he is hungrie , he would haue him turne stones into bread , and so tries him by the lusts of the flesh : He shewes , and promiseth him all the pompe of the world , and so tries him by the lust of the eyes , and he will haue him to flie in the aire , and so tempts him to pride of life . But as , by these three , the Serpent had broken the head of the woman , so against these three the seed of the woman breakes the head of the Serpent . Dauid Prophecied of this conquest , Psal. 91.13 . The Dragon thou shalt tread vnder thy feet : The verie next verse before this , the deuill vseth to tempt Christ withall , but to this he dare not come , for it is to his sorrow .

CAP. LI. Iewish hypocriticall prayers , reproued by our Sauiour , Mat. 6.5 . Because they loue to stand praying in the Synagogues and corners of the streets .

THis Sermon vpon the mount , is much in reproofe of the Iewes Talmudicall traditions , by which they made the word of God of none effect . This verse reproueth one of their tenets , for their high-way Oraisons : for which they haue this tradition in their * * In Sepher Berachoth . Talmud . Rabbi Iosi , saith : On a time I was walking by the way , and I went into one of the deserts of Ierusalem to pray , then came Eliah , a a Heb Zacur lattobb Remembred for good . of blessed memorie , and watched me at the gate , and stayed for me , till I had ended my prayer : after that I had ended my prayer , Heb. Mori which in the Chaldee and Syrian ●ignifieth a Lord or Master : hence is Maran atha , our Lord commeth , the great excommunication , 1. Cor. 16.22 . he saith vnto me , Peace be vpon thee Rabbi ; I said vnto him , peace be vpon thee Rabbi , and master . Then said he to me , my sonne , wherefore wentest thou into this desert ; I said vnto him , To pray , Hee said to mee , thou mightest haue prayed in the way . Then said I , I was afraid , least passengers would interrupt me : He said vnto me , thou shouldest haue prayed a short prayer . At that time I learned of him three things : I learned that wee should not go into the desert : and I learned that we should pray by the way , and learned , thet hee that prayed by the way must pray a short prayer . Thus farre their Talmud maketh them these letters patents for Hypocrisie ; fathering this bastard vpon blessed Elias , who was not a high-way prayer , or one that practised his owne deuotions in publike : for hee was Iohn Baptists type for retirednesse .

CAP. LII . Israels affliction in Aegypt .

OF Israels being in Egypt , many Heathen Authors doe touch , though euery one a seuerall way , and all of them the wrong Iosephus against Appion is angrie at their fables about it . Of the famine that brought them thither ( if we take the want of Nilus flowing to bee the naturall cause , Nilus the wonder of Affrick the riuer of Egypt flowes euery yeare once ouer his banks : and if it flow not at all , or not to his right height , it causeth famine , for Egypt hath no raine From this riuer , vnder God comes their plentie or famine : and it is remarkable that the fat and leane kine in Pharoah his dreame ( which betokened the plentie or scarsitie of the countrie ) came out of the Riuer . Of the reason of the flowing of this Riuer , Pigaffetta especially is large . And I wonder that Iordan was not as much wondred at : for it did so also , Iosh. 3.15 . Cheon . 1. ch. 12. ● . 15. as most like it was ) there seemes then to be some remembrance of those seuen yeares in Seneca , in his naturall questions , where he saith : Per nouem annos Nilum non ascendisse superioribus saeculis , Callimachus est Author : that is : Callimachus writes , that in old time Nilus flowed not of nine yeares together : where hee outstrips but two of the number . But of Israels affliction in Egypt , I finde the Heathens silent . God had told Abraham of this their hardship long before , and shewed him a token of it , by the fowles lighting vpon his carcasses , Gen. 15. A type of Israels being in Egypt , and of Pharoahs being plagued for their sakes , was , when Pharoah suffered , for taking Sarah from her husband , and keeping her in his house : as it is , Gen 12. How long they were in that land , few there bee but know : but how long their affliction lasted , is vncertaine . Probable it is , that it was about an hundred and twenty yeares , the time of the old worlds repentance , and Moses his age : This is to be searched by Leui his age , which within a little one may find certaine . All the generation of Iosephs time die , before they are afflicted : as all the generation of Ioshuahs time die , before they fall to Idolatry , Iudges 2.10 . The reasons why God should thus suffer them to suffer : whether it were to fit them for the receiuing of him and his Law , or whether it were to whip them for their Idolatry : or for some other cause , I dare not enter too neare to search : this I see , that when the foundation ( as it were ) of the visible Church is laid thus in affliction , that that the Church cannot but looke for affliction , whilest it liues in the Egypt of this world . But as Israel increased vnder persecution : so does the Church : for euen when sparsum est semen sanguinis Martyrum , surrexit seges Ecclesiae : Nec frustra orauit Ecclesia pro inimicis suis crediderunt , & qui persequebantur : Aust. Ser. de temp. 109. To omit the Iewes fancie , that the Israelitish women bare sixe at a birth , and to omit questioning whether faetifer Nilus , the drinking of the water of Nilus , which ( as some say is good for generation ) did conduce to the increasing of Israel , I can onely looke at God , and his worke , which did thus multiplie and sustaine them in fornace affliction . Si Deus nobiscum quis contra nos ? God had promised this increase to Iacob , as he fled to Haran , Gen. 28. in a dreame from the top of Iacobs ladder . And here he proues faithfull who had promised .

CAP. LIII . Israels Campe : according to the Chaldee Paraphrast his description : Num. 2.

THe Chaldee is precise about pitching Israels Campe : I haue not thought much to translate a whole chapter out of him , that the Reader may see ( at the least ) his will , if not his truth .

Numb. 11.1 . And the Lord spake to Moses and to Aaron saying .

2. Euery one of the children of Israel shall pitch by his standerd , by the ensignes whereto they are appointed , by the standerds of their fathers shall they pitch ouer against the Tabernacle of the Congregation * * Chald. Round . Round . round about .

3. The Camp of Israel was twelue miles long , and twelue miles broad , and they that pitched Eastward toward the Sun-rising , the standard of the Campe of Iudah foure miles square , and his ensigne was of three party colours like the three pearles that were in the brestplate ( or rationall ) the rubies , topaz , and carbuncle , and in it was deciphered and expressed the names of three Tribes , Iudah , Issachar , Zebulon , and in the middle was written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Arise O Lord , and let thine enemies be scattered , and let them that hate thee flie before thee . And in it was drawne the picture of a Lions whelpe , for the Prince of the children of Iudah , Nahshon the sonne of Aminadab .

4. And his hoast and the number of them , seuenty foure thousand and sixe hundred .

5. And they that pitched next him , the Tribe of Issachar , and the Prince that was ouer the Armie of the Tribe of the sonnes of Issachar , Nethaneel the sonne of Tsuar .

6. And his Army and the number of ( his ) Tribes , 54400.

7. The Tribe of Zebulon , and the Prince that was set ouer the Army of the Tribe of the sonnes of Zebulon , Eliab the sonne of Hhelon .

8. And the Army and their number of his Tribe , 57400.

9. All the number of the hoast of Indah were * * The Chald. numbers otherwise but it is misprinting : therfore I take the Hebrew . 186400. by their Armies they went first .

10. The standard of the hoast of Reuben shall pitch Southward , by their Armies foure miles square , and his ensigne was of three party colors , like the three stones in the brestplate , the Emeraud Saphire and Diamond , and in it was deciphered and expressed the names of three Tribes , Reuben , Simeon , Gad , and in the middle was written thus : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heare O Israel the Lord our God is one Lord . And in it was drawne the picture of a yong Hart : but there should haue beene drawne in it a Bullocke , but Moses the Prophet changed it , because hee would not put them in mind of their sinne about the calfe : And the Prince that was set ouer the hoast of the Tribe of Reuben , was Elitzur the sonne of Shedeur .

The Chaldee misseth the 11. & 12. verses . 12. And his hoast and the number of his Tribe , 59300.

13. And the Tribe of Gad and the Prince that was set ouer the hoast of the Tribe of Gad , Eliasaph the sonne of Deuel .

15. And his hoast and the number of his Tribe * * The Chaldee commeth so short of the right number . 45600.

16. All the number of the hoast of Reuben , 151450. by their Armies : they went second .

17. Then went the Tabernacle of the Congregation , and the hoast of the Leuites in the Camps , and their Campe was foure mile square , they went in the middle , as they pitched , so they went , euery one in his ranke , according ●o his standard .

18. The standard of the Campe of Ephraim by their hoasts , pitched Westward , and their Campe was foure mile square , and his ensigne was of three party colours , like the three stones in the brestplate , a Turkie , an Achat , and an Hamatite , and in it was deciphered and expressed the names of three Tribes , Ephraim , Manasseh , and Beniamin , and in the middle was written : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 &c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And the cloud of the Lord was vpon them by day , when they went out of the Campe , and in it was drawen the picture of a child . And the Prince that was set ouer the Army of the Children of Ephraim , was Elishama the sonne of Ammihud .

19. And his hoast and the number of his Tribe , 40500.

20. And next him the Tribe of Manasses , and the Prince which was set ouer the hoast of the Tribe of the children of Manasses , Gamliel the sonne of Pedah tzur .

21. And his hoast and their number of his Tribe , 32200.

22. And the Tribe of Beniamin and the Prince that was set ouer the hoast of the Tribe of the children of Beniamin , Abidan , the sonne of Gideoni .

23. And his hoast and their number of his Tribe , 35400.

24. All the number of the Campe of Ephraim , 180100. by their Armies , and they went in the third place .

25. The standard of the Campe of Dan Northward , and their Campe foure miles square ; and his ensigne was of three partie colours according to the three stones in the brestplate , a Chrysolite , Onyx , and Iasper , and in it were deciphered & expressed the names of three Tribes , Dan , Naphtali , Asher , and in the middest was written and expressed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And when it rested , he said , returne O Lord to the 10000. of Israel , and in it was drawne the figure of a serpent , or arrow-snake , and the Prince that was set ouer the hoast of the children of Dan , Ahiezer the sonne of Ammishaddai . From thence to the end of the chapter , he goes on iust with the Hebrew text , so that I wil spare further labour about translating : onely I must tell the Reader thus much , that the Pearles he speaks of , I haue not punctually followed the Chaldee in rendring their names , but haue followed the Geneua Bible , which was at that instant the onely English Bible about me . As also for perfect and future tense , I finde the Chaldee confused , and for this I haue beene the lesse curious .

CAP. LIIII . Of Iob.

ABout Israels being in Egypt , Iob liues in Arabia : a heathen man and yet so good : and so Saint Gregory saith , his Countrey is purposely named , that the goodnesse of the man may be the more illustrated . His times may be picked by the genealogie of himselfe , and his friends that come to see him . And God in the first and second chapters saith , that there was not a man on earth like him for goodnes : which is a signe that Abraham Isaac and Iacob and Ioseph were not aliue , nor Moses : but in the times twixt Ioseph and Moses , Israel corrupt themselues with Egyptians idols , and in Israel ( the likeliest place to finde a good man in ) is not one to be found like Iob. Thus when Israel idolizes , and the Church , begins to faile in Iacob , God hath one in Arabia that hath a little Church in his house . It is not amisse for euery one for his more watchfulnesse to marke , that Satan knowes Iob as soone as euer God speakes of him .

When the Angels appeare before God , Satan the Deuill is among them . So When the Disciples are with Christ , Iudas a Deuill is among them .

Pharoah in Egypt is afflicted by God . Iob in Arabia is afflicted by the Deuill . His afflictions harden him against God . His afflictions harden him against the Deuill .

Iobs children feasting ouerwhelmed by an house . The Philistins sporting , ouerwhelmed by an house , Iudg. 16.

Iob is afflicted as the souldiers , 2. King . 1. by fire .

As the Ziklagites , 1. Sam. 30. by captiuity

As the Egyptians with losse of children , Exod. 12.

And as the Egyptians with boiles , Exod 9.

And which was not his least crosse , like Adam , with an ill counselling wife .

Iob hath 3. with him when hee is changed by affliction . So Christ hath three with him when he is changed in his transfiguration : which three as they were by Christ when Moses and Elias , Law and Prophecie told him in the mount of his departing which hee should accomplish at Ierusalem , Luk. 9.31 . So these three were with him when hee began to accomplish these things , Mat. 26.37 .

CAP. LV. Egyptians Deities , ex Athenae . Deipn . Lib. 7.

A Naxandrides in his booke of Cities , turning his speech to the Egyptians , saith thus : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 .

Thus does one Heathen Idolater deride another , because hee worships ▪ ( as the other thinks ) the more ridiculous Deities . The very Heathen could deride and scoffe at their vaine gods . Dionysius was most notorious this way : and knauish in this kinde was the Painter , who when hee should haue drawne the picture of such a goddesse for a Grecian City to worship , hee drew the portraicture of his owne sweet-heart , and so made her to bee adored : And indeed what man could haue held laughing , to haue seene ( as my Poet saith here ) an Egyptian on his maribones adoring a dog , or praying to an oxe , or especially to see him mourning and howling ouer a sicke cat : fearing least his scratching God should die ?

CAP. LVI . Of the Law broken by Adam .

THe Law was Adams lease when God made him tenent of Eden : The conditions of which bond when he kept not , he forfeited himselfe and all vs . God read a lecture of the Law to him before hee fell , to be * * The Iewes in their writings vse this phrase frequently for the Law , as in Pirk● Abboth . a hedge to him to keepe him in Paradise , but when Adam would not keepe within compasse , this Law is now become as the flaming sword at Eden gate to keepe him and his posteritie out : Adam heard as much in the garden , as Israel did at Sinai , but onely in fewer words and without thunder . The L●w came more gently to him before his fall , but after his fall , comes the thunder with it .

Adam at one clap breakes both the tables and all the commandements .

1. He chose him another god when he followed the Deuill .

2. He idolized and deified his own belly , as the Apostles phrase is , his belly he made his god .

3. Hee tooke the name of God in vaine , when he beleeued him not .

4. Hee kept not the rest and estate wherein God had set him .

5. He dishonoured his father which was in heauen , therefore his dayes were not long in that land which the Lord his God had giuen him .

6. Hee massacred himselfe and all his posteritie .

7. From Eue he was a Virgin , but in eyes and minde he committed spirituall fornication .

8. Hee stole that ( like Achan ) which God had set aside not to bee medled with , & this his stealth is that which troubles all Israel , the whole world .

9. Hee bare witnesse against God , when he beleeued the witnesse of the Deuill aboue him .

10. Hee coueted an ill coueteousnesse ( like Amnon ) which cost him his life and all his progeny .

What a nest of euills here were committed at one blow ? The pride of heart and desire of more knowledge ( like Hamans ambition ) ouerthrew vs . This sinne was hatched in heauen by the wicked Angels , but throwne out with them , and neuer will come in there againe . Hence is this sinne so lofty because it affects its first nest . It is not for nothing that Blessed are the poore in spirit , are the first words in Christs Sermon : Mat. 5.3 . but because the proud in spirit were the first sinners .

CAP. LVII . Of the Law giuen at Sinai .

WHen Israel is got from the hard seruice of Egypt , God bindes them apprentise to a new Master , himselfe . Their Indentures he drawes vpon mount Sinai : a place where Moses before had kept a flocke of sheepe , now he keepes a troupe of men . In the Deliuerie of the Law there , if you will stand with Israel in your place you may consider many passages .

CAP. LVIII . Why the Law was published then and not before .

AT Sinai was deliuered no new thing , the Law in some kinde was knowne before . Sacrifice was vsed by Adam in the garden , when the body of the beasts went for an offering for his soule , and the skinnes for a couering for his body : Cain and Abel learne this part of worship from their father . The diuision of cleane and vncleane beasts is knowne to Noah , when they come to him for their liues as they had done to Adam for their names . Abraham when God made a * * So sayes the Geneua Bible in marg. but Rab. Salomon long before saith thus It is the custome of those that make couenants , to diuide beasts into two parts , and passe between the parts : as Ier. 24.18 . And God passes betweene these in this smoking furnace and fire brand , for making couenants in like kinds Homer speaks neere this . couenant with him , Genesis . 15. Diuides and diuides not his beasts and fowles , iust as God commands , Leu. 1.6.17 . and so of the rest . Fathers could teach their children these things as they themselues had learned them of their fathers . But when men began to multiplie , and multitude to be more wicked , then would they not be so easily bridled by a Law , whose author they knew no more of , but their fathers : And when men liued but a short time in comparison of the first men , and so could not see the full setling of the Law in their houses : And when God had fetched him a people out of Egypt , and laid the foundation of a glorious Church , with signes and wonders , then hee thought it fit for their restriction , as also * * Vid. Ia●chi on Ruth cap. 1. for their distinction from the Heathen , to giue the Law from his owne mouth , the more to procure reuerence to him : For heauen and earth must needs hearken when the Lord speaketh , Isa. 1.2 . And thus did a a Numa : Minos , &c. the Heathen faine they receiued their lawes from a Deity that was neuer seene , and yet their lawes were the better obserued for that reason .

CAP. LIX . Of the place where it was giuen , and manner .

GOD gaue the Law in Arabia : so wicked Mahomet gaue his law in Arabia ; A worse and a better thing no one countrey euer affoorded . God gaue his Law in Sinai , a bushy place as it seemes by * * Seneh signifies a bush , Exodus 3. the name , agreeable to the giuing of so perplexing a matter . Carry along with thee ( gentle Reader ) as thou readest the Scripture , thus much care ( at my request ) as to marke that the Law of Moses was giuen in two places , S●nai , and the Tabernacle , as also to consider that some part of this Law did onely concerne the Iewes , and some part did also concerne all the world . The Ceremoniall Law that concerned onely the Iewes , it was giuen to Moses in priuate in Leuit. 1. the Tabernacle , and fell with the Tabernacle when the vaile rent in twaine . The Morall Law concernes the whole world , and it was guien in sight of the whole world on the top of a mountaine , and must endure as long as any mountaine standeth . The Iudiciall Law ( which is more indifferent , and may stand or fall , as seemes best for the good of a common wealth ) was giuen neither to publike as the one , nor so priuate as the other , but in a meane betweene both .

The Law on Sinai was with fire and trumpets , so shall Christ come with fire and trumpet at the latter day , to take an account how men haue kept this fiery Law , as it is called , Deut. 33.2 . Fiery , because giuen out of the fire , as the Ierusalem and Babilonian Targums hold : though I think there is more meant by the words then so : for it is Esh dath , which may bee rendred the fire of a Law .

CAP. LX. Of the effects of the Law .

THe letter of the Law is death ▪ but the spirit giueth life . The Iewes stand vpon the letter , and thinke to gaine life by the works of it , but them the Apostle frequently confuteth . And I take the aime of Christs Parable , Mat. 20. about the penny to extend to no lesse . Vide Hillar. & Hieron . in loc. Some came into the vineyard at the Dawning of the Day or the Age before the flood , and some at the third houre , or in the time before the Law , and some at the sixth and ninth houre , or vnder the heat and burden of the Iewish Law , and some at the last , vnder the Gospell : Those vnder the Law plead for merit , we haue borne the heat and burden of the day : that is , costly sacrifices , sore ceremonies , &c. To whom the Master answers that his penny is his owne , and if he giue it , it is not for their merit , but his good will . S. Paul calls the law a Schoole-master , and so it is indeed : and such a Schoolemaster as that , that Liuy and Florus speake of in Italy , who brought forth his children that were trusted with him , to Hannibal , who if he had not beene more mercyfull then otherwise , they had all perished . So they that rely vpon the works of the Law , are in fine constrained by the Law to come to Christ , who more mercifull then the Law , does deliuers them . And if you well weigh it , you shall find that as the whole Law , so euery part from one to another , brings vs to Christ . The Morall Law shewes vs what wee should do , and with the same sight we find that we cannot do it : This makes vs to seeke to the Ceremoniall for some sacrifice or ceremonie to answer for our not doing it : There wee see that burning a dead beast is but poore satisfaction for the sinnes of men liuing , and that outward purifyings of mens selues can auaile but little to the cleansing of a soiled soule : this then deliuers vs to the Iudiciall Law , and by it we see what we deserue , and thus in fine wee are constrained to seeke to Christ * * It was Iesus or Iosuah , and not Moses or the Law that brought Israel into the land of Canaan . Iesus , for there is no other name whereby wee must be saued . The Parable that our Sauiour propounds in the tenth of Luke , I thinke tends something to this purpose . A man ( saith he ) went from Ierusalem to Iericho and fell among theeues , and they robbed him of his raiment , and wounded him , and departed leauing him halfe dead . A certaine Priest came that way , and when he saw him , he turned aside . A Leuite came that way , and when hee saw him , he passed by on the other side . But a good Samaritan came , ( as the text imports ) and pittied him , and salued him , and lodged him , and paid for him . Such a one is man fallen among Satan , Sinne , and Death , and by them stopt , stript , and striped . Satan dismounts him off his Innocency that should sustaine him : Sinne strips him of all Righteousnesse that should array him : Death strikes him with guiltinesse and wounds him . Here is a man in a wofull case , and none to aide him . By comes a Priest , that is , first come the sacrifices of the legall Priesthood , and they may passe by him , by they do not , nor they cannot helpe him . By comes a Leuite , that is , the Ceremonies of the Leuiticall Law , and they may passe by him , but they doe not , they cannot helpe him . Or by comes a Priest , that is , the Angells may see him thus , but they let him lie , for they cannot helpe him . By comes a Leuite , that is , men and the world may see him thus , but they let him alone for euer , for they cannot succour him . But by comes a good Samaritan , that is , our Sauiour himselfe , who is called a Samaritan , and is said to haue a Deuill , and hee pities him , salues him , lodges him , and paies for him . Hee pities him in very bowells , therefore hee saies , as I liue I would not the death of a sinner . Hee salues him with his owne blood , therefore t is said , By his stripes wee are healed . Hee lodges him in his owne Church , therefore the Church saith , He brought me in the winecellar , and loue was his banner ouer me . And he paies for him what he deserued , therefore he saith , I haue trod the winepresse alone .

It is said in the Booke of Kings that when the Shunamites dead child was to bee raised , Elisha first sent his staffe to bee laid vpon him , but that did no good : but when Elisha came himselfe , and lay vpon him , with his mouth to the Childes mouth , his eyes to his eyes , and his hands to his hands , then the child recouered . So when man was dead in trespasses , and sinne as it is , Eph. 2. God layes his * * Psal 23. staffe or Rod of the Law vpon him , but what good did this toward his recouery ? Euen make him to long the more for Elisha or Christ , who when he came , and laid his mouth to mans mouth , and kissed humanity in his incarnation , and laid his eyes to his eyes , and his hands to his hands , and suffered for mans actions at his passion , then is man recured . God in the booke of Isay when hee is to send a Prophet to Israel , saies thus : Mieshlah : whom shall I send , or who will go for vs ? Isa. 6 ▪ 8. Vpon which words the Iew Kimchi paraphrases thus : Shalahti eth Micah , wehem maccim otho , Shalahti eth Amos , wehem korin otho * * Amos in Heb. signifies one that is heauie tongued which Kimchi calls Peselusa from the greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Blaesus . Pesilusa , I haue sent Micah , and him they smote , I haue sent Amos , and him they called a stammerer . Whom shall I send or who will goe for vs ? Then saies Esay , Behold I am here , send me . Imagine that ( vpon the fall of man ) you saw God about to send the great Prophet not to Israel alone , but to all the world , nor onely to teach , but also to redeeme . Suppose you heard him thus questioning , whom shall I send to restore fallen man ? and who will goe for vs ? Should I send Angells ? they are creatures , and consequently finite , and so cannot answer mine infinite Iustice . Should I send man himselfe ? Alas , though hee once had power not to haue fallen , yet now hath he no power to raise himselfe againe . Should I send beasts to sacrifice themselues for him ? Alas can the burning of dead beasts satisfie for the sinnes of all men aliue ? Whom shall I send , or who will go for vs ? Our Sauiour is ready to answer with Isay , Behold I am here , send mee . Here am I that am able to do it ; send me , for I am willing . I am able , for I am God ; I am willing , for I will become a man . I am God , and so can fulfill the Law which man hath broke . I will become man , that so I may suffer death which man hath deserued . Behold I am here , send mee . Then as one of our country Martyrs at his death , so may all wee sing all our liues : None but Christ , none but Christ : None but Christ to cure the wounded trauailor , None but Christ to raise the dead , Shunamite , None but Christ to restore decaid mankind , None but Christ that would , None but Christ that could . No Angell , no man , no creature , no sacrifice ; no ceremonie , that would and could do this for vs , which wee could not doe for our selues , and say for vs I haue troad the winepresse alone .

When the Ceremoniall and Iudiciall Law haue thus brought vs to Christ , wee may shake hands with them and farewell , but for the Morall , as it helpes to bring vs thither , so must it helpe to keepe vs there . For Christ came not to disanull this Law . but to fulfill it . He does not acquit vs from this , but furthers vs to the keeping of it . What else is the Gospell , but this in milder tearmes of Faith and Repentance : which is , since wee cannot keepe this Law , yet to striue to keepe it as we can , and to repent vs for that wee haue not kept it , and to relye vpon his merits that hath kept it for vs . Thus as loue to God and to our neighbours was the summe of the old , so true faith and vnfained repentance is the totall of the new . This was the tenour of Christs first words after his baptisme , Marke 1.15 . and of his last words before his ascension , Marke 16.16 .

CAP. LXI . Of the Ten Commandements .

THe ten Commandements may be called the word of the word of God : for though all Scripture be his word , yet these in more speciall bee his Scripture , to which he made himselfe his owne scribe or pen-man : vpon these Commandements hang all the Law and the Prophets , and these Commandements vpon two duties , to loue God and to loue our neighbour . A shorter and yet a fuller comment needes not to be giuen of them , then what our Sauiour hath giuen , Luke 10.27 . Thou shalt loue the Lord thy God with all thy heart , and with all thy soule , and with all thy strength , and with all thy mind : and thy neighbour as thy selfe . The foure commandements of the first table he expounds in foure words .

The Lord thy God , there is the Preface , I am the Lord , &c.

Thou shalt loue the Lord , &c. with all thy Heart . for the First Commandement . Soule . for the Second Commandement . Strength for the Third Commandement . Mind . for the Fourth Commandement .

If wee need any further exposition vpon this exposition of our Sauiours , it is easie to find : as , thou shal● loue the Lord thy God with all thine Heart . For it he hath Created , Soule . For it he hath Redeemed , Strength . For it he hath Preserued , Mind . For it he hath Inlightned . And therefore thou shalt loue him with all thine Heart : without Onely talking and no more . Soule : without Dissembling . Strength : without Reuolting . Mind : without Erring .

This is the first and the great Commandement , and the other is like vnto this , thou shalt loue thy neighbour as thy selfe . This adds great light to the second table , for halfe of the commandements of that table want an obiect whereupon to fasten the duty . The first hath one , Honour thy father , &c. the last but one , hath one , thou shalt not witnesse falsely against thy neighbor : And so the last hath , Thou shalt not couet ought of thy Neighbours : But Thou shalt not kill , steale , and commit adulterie , these haue no obiect , viz. none named whom , from whom , and with whom wee must not kill , steale , nor adulterate : because wee must make our selues also the obiect here : and reflect the Commandements vpon our selues , as thus : Thou shalt not kill , first not thy selfe , and secondly , not thy neighbour , and so of the rest . The Iewes haue beene too bold in adding too strict an obiect , as you may see in their explaning these three precepts . And some Hereticks haue beene too nice in giuing some of them too * * For Marcion held it vnlawfull to kil a beast , because the command non occides , hath no set obiect : Aug. de Ciu. Dei , lib. 1. cap. 〈◊〉 large a one .

The fifth Commandement in the Tenne , is with a promise , and the fifth Petition in the Lords Prayer is with a condition .

I omit the exquisitenesse of the pricking of this peece of Scripture of the Commandements extraordinarily : Some speciall thing is in it .

The Iewes do gather sixe hundred and thirteene Precepts Negatiue and Affirmatiue to bee in the whole Law , according to the sixe hundred and thirteene letters in the two Tables , and so many veines and members in a mans body . The order of these Precepts they haue set downe in the margin of the Pentateuch with the three-fold . Targum printed at Hannow , and in Sepher Hahhinnuch . I had translated some hundreds of them into English , which I thought to haue finished , and presented to the view of the Reader , but I finde , that without the Iewes Comments vpon these their Diuisions , they can hardly bee vnderstood : which to bring withall , is a paines of no small time and labour . These my obseruations and collections in my Reading , accept gentle Reader and the slips passe ouer with a gentle eye , as slips of youth : which more mature yeares may recure , if God prosper and second . To whom I commit my selfe , and commend thee , and to whom be all honour and glory for euermore . Amen .

FINIS .
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