The Christian synagogue Wherein is contayned the diverse reading, the right poynting, translation, and collation of scripture with scripture. With the customes of the Hebrewes and proselytes, and of all those nations, with whom they were conversant. Digested into three bookes. The first, shewing the meanes both inward and outward, to attaine to the knowledge of the sense of the whole Scripture. The second, vnfolding the true sense of the Scripture it selfe ... The third, teaching the true manner of confirmation, illustration, and application of doctrines ... Serving generally for a helpe to the vnderstanding, of all; that desire to know and obey the will of God in holy Writ: but more specially for all young students in divinitie, that they may more easily vnderstand the languages of Canaan, and Greece, and make a profitable vse of them in preaching. By Iohn Weemse of Lathoquar, in Scotland, preacher of Christs Gospell.

THE CHRISTIAN Synagogue

Wherein is contained the diverse Reading , The right Poynting , Translation , and Collation of Scripture with Scripture .

With the Customes of the Hebrewes and Proselytes , and of all those Nations , with whom they were conversant .

Digested into three Bookes .

The First , shewing the meanes both inward and outward , to attaine to the knowledge of the Sense of the whole Scripture . The Second , vnfolding the true sense of the Scripture it selfe , as also teaching the right way of gathering Doctrines from any Text of Scripture . The Third , teaching the true manner of Confirmation , Illustration , and Application of Doctrines , rightly gathered from the true Sense of Scripture .

Serving generally for a helpe to the vnderstanding of all , that desire to know and obey the will of God in holy Writ : But more specially for all young Students in Divinitie , that they may more easily vnderstand the Languages of Canaan , and Greece , and make a profitable vse of them in Preaching .

The second Edition , corrected , and amended .

By IOHN WEEMSE , of Lathoquar , in Scotland , Preacher of Christs Gospell .

Math . 25. 29.

{αβγδ} .

Revel . 1. 3.

Blessed is he who readeth &c.

LONDON , Printed by I. D. for Iohn Bellamie , and are to be sold at his Shop , at the two Grey-hounds in Cornehill , neare the Royall Exchange . 1623.

TO THE VERY NOBLE AND POTENT EARLE , THOMAS , Earle of MELROS , L. Byir's , and Binning , Praesident of the Colledge of Iustice ; Principall Secretary to his MAIESTIE of Scotland , and one of his MAIESTIES Privie Councell in both Kingdomes . Right Honorable ,

THE auncient Jewes Talmud l. Iuch●sin . Folio . 13. testifie , that there were three Crownes , which made ISRAELL renowmed : The first was the Crowne of the Law ; the second , the Crowne of the King ; the third , the Crowne of the Priest : And of those three Crownes , they say , that the Crowne of the Law was most glorious ; because Pro . 8. 15 , 16. it is said , By me Princes Raigne . It was this Law of God , which David made his Counsellour , Psal . 119. In the morning when he rose , and at night when he went to bed . It was this Law which made not onely Kings and Princes wise , but also States-men and Counsellours : as Esa . 22. 20 Eliacim the Chancelour , ●er . 38. 7. Ebed-melech the Aethiopian ( King Zedekiah's Courtier ) Tit . 3. 13. Zenas the Lawyer , Col. 4. 14. Luke the Physitian , Act. 17. 34 Dionysius Areopagita the Philosopher . So that , from him that sits vpon the Throne , Deut . 29. 11. to him who hewes the wood , and drawes the water , ( that is , from the highest to the basest ) this Law should ever be their director .

The Scriptures of God , haue beene directed to divers sorts of persons , both noble and base : Luke Dedicated his Gospell , and Acts of Luke 1. 1. Act. 1. 1. the Apostles to noble Theophilus : Iohn dedicated his second Epistle to the Elect Ladie : and his third Epistle to his Hoste Caius , a meane man , ● Ioh . 1 1. but yet a good Christian . Some make choyce of Patrons onely for Nobilitie , but haue no respect of vertue , then it were better to chuse such a Patron as Caius● : but where Nobilitie is grac'd with vertue , such a man is a most fit Patron , as Theophilus . Now because I find both those combin'd in your Lordship , I am bold to put these my latter gleanings vnder your Lordships Patrocinie .

A second reason , which moved me to offer these my travels to your Lordship , is this : I remembred that Apologue in the Talmud : Talmud Cholin . 62. 1. The grapes in Babell sent vpon a time to the vine leaues in Iudaea , desiring them to come and overshadow them , otherwise the heate would consume them , and so neuer come to maturitie . Your Lordship knowes well the mythologie of this Apologue : If learning be not sheltred by those who are in eminent places : and if they cast not their shadow over it , it will soone perish : but where they favour it , then it prospers . If the spring be cold , then plants , herbs , and the blossome of the Trees wither ; but where the influence is seasonable , then all things reviue : So where great men are averse to Learning , the spirits which otherwise could blossome , wither , and deay : but where it is vpholden by men of higher place , it is like a Fountaine of liuing water . Ioh . 4.

A third reason , which moved me to offer these my travels to your Lordship , is , your Lordships ingenuitie , who will cover such things as are said amisse here , ( for who entreating of such Antiquities , and so diverse , will still touch the tru●h● ) If any thing be said to the purpose , your Lordship will soone note it , who vnderstands matters of deeper insight then these are . For these and many moe reasons , and your Lordships vndeserved favour towards me . I offer most willingly these my travels to your Lordship , craving of God that you may continue like Eliacim , as a fastened nayle Isay 22. 23. in a sure place , to doe good in that place , which God and his Maiestie haue placed you in . I rest

Your Lordships , In all Christian duties , I. W. of Lathoquar .

TO THE STVDIOVS YOVNG DIVINES , WHO ARE DESIROVS To attaine to the knowledge of the Scriptures , Grace , Mercy , and Peace .

IT was the earnest Prayer of the Talmud Babylon . Iewes ( deare Brethren ) that , Aarons rod might flourish , ( that is ) the children of the Priests might prosper : Children in Iob are called budds : Therefore they called Iob 29. 5. the children of the Priests Flores sacerdotales : when Aarons rod flourished it was a token that the Priesthood should continue . It is my heartie prayer to God that Aarons rod may still flourish , that there may be a hopefull seed to succeed , and that the Schooles and Vniversities may Plin . l. 3. c . 12. be like the Pom-citron , that goodly tree , which beareth apples at all times , some falling off , some ripe , and some budding , out : So , as many notable lights decay , other may supply their places . Now that this may be effectuate , first it is requisite , that yee studie to be holy : for as the ornaments which Aaron the high priest put vpon him , were nothing , if he had not ( HOLINES TO THE LORD ) written Exod . 28. 36. vpon his forehead in a plate of Gold . So , if yee should speake with the tongue of Men and Angels , and be profane , what availeth all your learning . Salomon saith , that beautie Pro . 11. 22. in a woman without goodnesse , is as a Ring in a Swines snout . So is learning without grace in a profane Youth .

The second thing which I would recommend to you ( my brethren ) is , the studie of the holy Scriptures in their owne proper language , the Hebrew and the Greeke ; so that they speake not to you by an interpreter ; and that the proverbe in the Talmud , may not be applied to you , Benzoma semper foris est : this man is never within : for to reade the Scriptures without considering the originall , is nothing but a standing in the doore , and never entring within the house , you either cannot , or else you will not . Those that cannot , are to be excused , but those that will not , Let them heare what God saith in the prophecie of Hosea , Because thou hast despised knowledge , I will also despise thee , that thou shalt be no more Priest to me . Looke first to the excellencie of the Hebrew tongue , which is knowne , first , Harmonice , ( by the sound thereof ) comparing it with all other tongues , it borrowes of none , but all borrow of it . Secondly , it is knowne Etymologice , by the derivation thereof , for the names that are derived , are either true , allusiue , or false . Allusiue , his name is Naball , for he Gen. 27. 36 1 Sam . 25. 25. is a foole indeed . False , he is called Iacob , a Supplanter . But the names which the Lord imposed first , were all true , and carry a reason with them why they are so called : as Adam , because he was formed out of redd Gen. 2. 7. earth , and Chava , because she was the mother of Gen. 3. 20. all living creatures , Abraham , because he was the Gen. 16. 5. Father of many Nations , &c. They cannot therefore be imposed by chance , nor are they allusiue , or false . Thirdly , if the grace , efficacie , and perspicuitie of this Language be considered , it will stirre vp a great delight in thee . Here yee shall not finde the stammering tongue of Moses , nor Exod 4. 10. the polluted lippes of Esay , nor Ieremy speaking as a Esay 6. 5. Iere . 1. 6. childe : but yee shall heare the Lord himselfe speaking : Who spake as never ▪ man spake . Leaue the rotten Ioh . 7. 46. Cisternes , praise the Rivers , but commend the Fountaines aboue all . Yee haue many helps now , which your Fathers had not in former ages . It was the complaint of one R●hhagiga in his time , that the Fathers had plowed , sowen , reaped , fanned the Wheat , and set the Bread vpon the Table : but the children had not a mouth to eate it . Let it not be so said of you , when all things are so prepared for you .

Many worthy Divines haue travelled in this subiect before , chiefly that worthy Divine M. Perkins , in his Prophetico {αβγδ} cuius memoria in benedictione . So Hyperius , and Keckerman ; but that of the Apostl● incouraged me . 1 Cor . 14. 30. ( When he sayes ) If any thing be revealed to him that sitteth by , let the first hold his peace , for ye may all prophecie one by one , that all may learne , and all may haue comfort . Some little gleanings perhaps ye may finde here , for the Lords harvest is so great that all cannot be gathered in A Dwarfe set vpon the shoulders of a Giant , will see some thing which the Giant himselfe cannot see .

As for you who haue your senses exercised , I take not Heb . 12. 11 vpon m●e to giue any directions to you , but submit my selfe most humbly to your charitable censure : wishing that some of you who haue greater light , would prosecute this kinde of studie , which is so profitable to the Church of God , remembring that saying of the Iewes , {αβγδ} Buxtorf . abbrev . {αβγδ} Math 25. 19. qui addunt ipsis addetur , & qui substrahit , substrahetur ipsi ▪ vnto every man that hath , it shall be given , and from him that hath not , even that he hath , shall be taken away . If any thing be said amisse , reproue me , and it shall be like a precious oyle that shall not breake my head : If any thing be Psal 141. 5. well done , giue the Lord the first fruits , and take the remnant to your selues . Thus leaving my travels to your charitable iudgement , I bid you farewell .

❧ To the Christian Reader . GOOD CHRISTIAN READER ,

SVch hath ever beene the inveterate malice of Satan ( that old Serpent ) against the Church of God ; that he hath partly by open Hostilitie , and partly by contagious Heresie ; sought vtterly to quench the glorious light of the Word of God : that ( all men sitting in darkenesse ) he might the sooner blow vp the whole frame of the house of God . How farre the Potentates of the world , haue advanced themselues in his service , our Histories doe sufficiently declare , who ( with many learned Fathers of the Church ) haue inrolled in their famous writings , all the former infamous hereticks , and their blasphemies , to their perpetuall shame .

The Papists ( as naturall children ) succeeded to those viperous Parents , but haue farre exceeded them in number of heresies , and barbarous cruelties : setting forward Satans former policie , with all their might . For as they haue written very basely of the holy Scriptures ; so haue they equalled , the writings of man vnto them , and honoured the Apocryphe Bookes , with that stately throne , in the which Christ our Lord sitteth , as the onely high , and mightie commander : yea , they thundred Excommunications and Marana-tha , against any of the Laiks ( as they call them ) that dare reade , any part of Scripture in their owne tongue .

But behold the great mercy of God to his Church ; for , although , all those laboured to haue quenched the light of the Word , and to depriue the Church of that glorious Lampe ; yet they haue come far short therein , and were never able to ecclipse that Sun-shine of the Church , though they did stretch out the wings of their malice , to the ends of the earth . I referre thee ( good Christian Reader ) to the view of those godly and learned Instruments , whom God of his mercy raised vp , ( as valiant men ) to withstand this hereticall furie ; whose invincible courage learning and constancie , did amase the adversaries ; I forbeare to excerp particular examples : you haue a cloud of witnesses , specified by Irenaeus , Augustine , Hierome , and diverse other .

Our moderne Champions , D. Wittaker , Rollock , Sharpe , Iunius , W●●e● , Perkin● , &c. ( who with a few small stones , taken out of the River , haue brought downe the pride of that Goliah ) are daily in your hands : The Lord ( who will never cease to watch over his Church , ) is daily breathing courage , and Heroi●e spirits in others , who , for the loue of Sion , will not hold their peace .

As for the Author of this Booke ▪ Intituled , THE CHRISTIAN SYNAGOGVE , he is a godly Preacher , and well qualified in all good learning . In these his workes , he hath carefully laboured to cast out that filth and ●ubbish , wherewith the Philistims had stopped Abrahams wills : Besides , he hath painefully digged , a pleasant passage that leadeth therevnto . And because the word of God hath a most sweet relish about all things ; he doth instruct thee how to discerne the same , that thou may'st be drunke with the waters of life . The Author , besides the most approved of the Greeke and Latine Writers , hath well read with deliberation also , the ancient customes of the Iewes , in their owne Rabbines , and hath mentioned so many of them , as giues no small light for the vnderstanding of the Text , and likewise hath had conferrence vpon the same things with the most approved Schollers of the Kingdome .

Let me exhort thee Christian Reader , to a diligent studie of the Originalls , the Hebrew and Greeke , with all their dialects especially , the Chaldaean , Syrian , Arabicke , and Samaritan , which are great Lights and Illustrations for the Text , whereby thou maiest more easily , not onely follow the rules , which the Author setteth before thee , in his Cannons gathered from Scripture , in his Confirmations by Scripture , and Illustrations both from the Scripture it selfe , and from Writers , both Ecclesiasticall and profane : But also thou mayest delight thy selfe , in the pleasant fields of the Old and New Testament .

I am assured thou shalt greatly increase thy knowledge by reading this Booke : for as others that are not yet acquainted with the Originals , haue reapt no small comfort , by reading some scattered sheetes , that came to my hand from the Presse : What mayest thou expect after thy diligent labours therein . Thou canst not praise God sufficiently , who hath offered thee , the painefull travels of such learned men , that thou mayest know another day how to worke in the Lords Vineyard .

As for the Reader , whose purpose is not to Preach the Word , but to profit by the same as a reverend hearer . I dare assure thee , that by this learned Worke ( if thou pervse diligently ) thou shalt attaine to great light and knowledge in the holy Word , and shalt finde many places thereof farre more clearely opened vp then thou didst expect .

WILLIAM SYMSON .

THE CONTENTS OF THE Chapters , Paragraphe's , and Diatriba's , Contained in this Booke . In the Prolegomena is contained . CHAP. I. THE Periods of the World . Page 1. Chap. II . The Idolatrous worship , which fell out in those Periods , and where the true worship of God remained . 3 Chap. III . The language which the Fathers spake in the first Period of time , vntill the confusion of Babel . 10 Chap. IIII . The divers wayes how God revealed himselfe to his servants extraordinarily . 16 In the first Booke is contained , Chap. I. The ordinary meanes how God revealed himselfe to his people , and in what language the Bookes of the Old and New Testament were written . 19 Paragraphe 1. The Canonicall Bookes of the old Testament . 24 2. The Apocryphe bookes of the old Testament . 27 3. The Canonicall bookes of the new Testament . 28 4. The sealing of the Canon of the new Testament . 29 5. How the holy Scriptures must be expounded . ibid . 6. The internall light which shews the way to come by the sense of the Scripture . 31 7. The externall helpes to come by the sense of the Scripture . ibid . Chap. II . The first meane or helpe called {αβγδ} , or double reading of the Scripture . 32 Chap. III . The second helpe called {αβγδ} , or the right poynting of the Scripture . 38 Chap. IIII . The third helpe called {αβγδ} , or collation of Scripture with Scripture . 45 Chap. V. The fourth helpe called {αβγδ} , or the translation of the Scripture . 55 Paragraphe 1. The necessitie of a translation . 57 2. The seaventies translation . ibid . 3. The translation that followed after the seaventies . 59 4. The faults that may be in a translation . 64 5. What things are to be observed in a translation . 69 Chap. VI . The fift helpe called {αβγδ} , or customes proper to the Iewes . 73 Section 1. Of their Ecclesiasticall customes , Concerning the time appointed for Gods worship . Paragraphe . 1. Of the Sabbath . 74 2. Of their new Moones . 80 3. Of their yearely feasts . Diatriba . 1. Of the Pascha . 84 2. Of the Pentecost . 85 3. Of the feast of the Tabernacles . 87 4. Of the counting of their yeare . 88 Section 2. The places appointed for Gods worship . Paragraphe . 1. Of the Temple of Ierusalem . 91 2. Of their Synagogues . 99 3. Of their place of Prayer . 100 4. Of the Temples built without Ierusalem . 101 5. Of the Temple of Heliopolis . 103 Section 3. The persons appointed for Gods Worship . Paragraph . 1. Of the ordination of the Priests 105 2. Of the high Priest . Diatriba . 1. In what order the stones were set in the breast-plate of Aaron 106. 108. 2. How the high Priest wore his girdle , and what it signified . 109. 3. Of the high Priests apparell . 110. 4. Of the foure and twentie orders of their Priests . 113 3. Of their Sacraments , and first of Circumcision . 114 4. Of the Passeouer . Diatriba . 1. Of the place where they eate the Passeover . 118. 120. 2. Of the number which did eate the Passeover , and how many Suppers concurred together . ibid . 3. Of their common Supper , with which the Passeouer is ioyned . 121 4. Of the third Supper . 122 5. Of the changing of the Passeover into the Lords Supper . 125 5. Of their gestures in Prayer . Diatriba . 1. Of their manner of Prayer . 128. 129. 2. Of their many helpes they had in Prayer . 130 6. Of their Musicke . 7. Of their excommunication . Diatriba . 1. Of the manner how they excommunicate the Samaritans . 135. 137. Sect . 4. Of their Ecclesiasticall politickes . Paragraphe . 1. Of their Proselytes . 139 2. Of their first Fruits . 142 3. Of their Tythes . 144 Sect . 5. Of their Scholasticall Politickes . Paragraphe . 1. Of their Schooles . 148 2. Of their title Rabbi . 151 3. Of their Schollers . 152 Sect . 6. Of their meere Politickes . Paragraphe . 1. Of their Ciuill times . 155 2. Of their Moneths . 159 3. Of their Yeares . 160 Sect . 7. Of Ciuill persons . Paragraphe . Of the honour due to their Kings . 161 Sect . 8. Of Ciuill places . Paragraph . 1. Of their Iudicatories . Diatriba . 1. Of the number which sate in this Iudicatory . 167 2. The persons who sate in this Iudicatory . 168 3. Of the manner of their electio . ib . 4. Of the properties required in them . 169 5. Of the matters which they iudged . 170 2. Of the second Iudicatory . Diatriba . 1. The place where they sate . 171. 3. Of the third Iudicatorie . 172 4. Of the time when they iudged . ibid 5. Of their foure capitall punishments , which they call deaths . Diatriba . 1. Of the place of execution . 175. 179 6. Of their punishments not capitall . Diatriba . 1. Of their Whipping . 180. 181 2. Of their mutilation . 183 3. Of the tortures vsed by the tyrants against the godly . 185 7. Of their ciuill contracts and bargaines . 186 8. How they measured their ground . 188 9. How the ancients reckoned their yeares . ibid 10. Of their measures and weights , for liquid and dry measures . Diatriba . 1. Of their Shekle . 190. 163. 11. Of their marriage . Diatriba . 1. The time betwixt the affiancing and the marriage . 194. 195. 2. The time of their marriage . 196 3. Of their divorce . 198 12. Of their feasts . Diatriba . 1. Of the forme of their Tables . 202. 205. 13. Of their apparell . 207. 14. Of their warres . Diatriba . 1. Of the forme of their Campe . 210. 212. 2. Of their Colours or Ensignes . 214. 219. 15. Of their Burialls . Diatriba . 1. The place of their Burialls . 218. 2. How they called the place of Buriall . 221 In the second Booke is contained , CHAP. I. THE sense of the Scripture . 223 Chap. II . The manner how to obserue Doctrine out of the Scriptures , from affirmations and negations in a Text . 230 Chap. III . The gathering of Doctrine from the proprietie or manner of speech in a Scripture . 237 Chap. IIII . The morall instructions gathered from the Morall Law . 249 Chap. V. How the Scriptures teach vs by Examples . 258 Chap. VI . The gathering of doctrine from the externall meanes . 264 In the third Booke is contained , CHAP. I. THE confirmation of doctrine . 267 Chap. II . The Illustration of doctrine by comparisons . 274 Chap. III . The application of doctrine . 284 Chap. IIII . The consolation of doctrine . 293 Chap. V. The comfort that a Christian hath , who is stained with some great sinne . 303 Chap. VI . The manner how the Priests vnder the Law blessed the people . 307

❧ The Names of the Authours mentioned in this Volume . A. ABenezra . Aelianus . Adrian . turneb . Alex . ab Alexandro . Ambrosius . Anaxagoras . Anton . histor . Anton . Nebriss . Aquila . Aratus poeta . Arias montan . Aristeas . Aristophanes . Aristoxenus music . Athanasius . Augustinus . Aynsworth . B. BAronius . Basilius . Beda . Beiffius . Bellarminus . Benjam . Tudel . Bernardus . Bertramus . Beza . Bias . Broughton . Bucer . Buxtorf . Gramm . Lexicon . Mazora . Tiberias . Abbrev . Synag . Iudaea . C. CAelius . Caninius . Carolstadius . Castalio . Causabonus . Chrysostomus . Chron . templ . Secund . Clem . Alexand . Clem . Anaclet . Cleobolus . Cornel . Tacit. Consil Aurel . Baccarae . Carthag . Chalced . Constant . Ephes . L●odic . Nicen . D. DAmascenus . Diodor . sicul . Dionys Halicarn . Drus . In Pentareuch . In Prophet . Praeter . Quaesit . per . Quaestiones . E. ELias Levita . Epimenides . Epiphanius . Eusebius . F. FAbricius . Fuller . Miscel . G. GRatianus . Gersom . Greg . Nazianz . Greg . Neocaes . Greg . de Valent . H. HAscuni . Hegesippus . Herodotus . Hieronymus . Horatius Hugo Cardinal . I. IOan . Isaac . Levita . Iosephus . Iunius . Iustinus . Iuvenalis . L. LActantius . Lyranus . M. MAimonides . Misnerve . Mos. Gerund . Munsterus . N. NAtal . Comes . Navarra . Novatus . Nicepho●us . O. OCcam . Origenes . Orpheus . Ovidius . P. PAcuvius . Perkins . Peronius . Per●eus . Petrus . Comestor . Crinitus . Cunaeus . Galatinus . Lombardus . Victor . Peucerus . Philo Iudaeus . Pic : Mirandula . Plinius . Plutarchus . Polybius . Pomponius . Prudentius . Q. QVintilianus . Q. Curtius . R. RAb . Aquila . David Kimchi . Iuda Barcel . Salomon . Rheinoldus . Ruffinus . S. SAlustius . Scal . Canon Isag . Elench Trihaer . Emend temp . Eusebian . Opuscula . Scotus . Seneca . Shindlerus . Sigonius . Sozomenes . Symmachus . T. TAlm . Babylon Ierusol . Targ . Ionathan . Onkelos . Vzziell . Tertullianus . Theodoretus . Theodor , Gaza . Theodotion . Theophylactus . Thomas Aquin . Trans . Genev . Hieron . Nova . Samarit . Septuag . Syrian . Tremellius . Tripart . hist . V. VArro . Virgilius . Vitruvius . Z. ZEnophon . Zonoras .

PROLEGOMENA : OR INTRODVCTION TO THE Booke : wherein is discouered : first the diverse Periods of the World : secondly , the idolatrous , and true worship of God , which fell out in those Periods : thirdly , the language spoken in those Periods : fourthly , the manner how God revealed himselfe to his owne people , extraordinarily .

CAP . I.

The Periods of the World .

1. THE World hath beene Canon . divided by the Scriptures and later writers , in foure chiefe Periods .

By the Scriptures ; the first Confir . Period was from the creation to the flood : The second from the flood to the promise made to Abraham : The third from the promise made to Abraham to Christ : The fourth Period from Christ to the end of the world .

By the later Writers Scal Prol . in Euseb . . The first Period of time was called {αβγδ} obscurum , or not manifest The second {αβγδ} heroicum heroicke time . The third {αβγδ} historicum , the historicall time . The fourth , {αβγδ} manifestum , or manifest time .

The period of time not manifest , was that time , 1. {αβγδ} . wherein nothing of the heathen Historie was knowne , and very little of the History of the Church : this endured from the Creation to the Flood : and by some Varro de re rusi . was called tempus inane emptie time .

The heroicke time ( which likewise was called {αβγδ} fabulosum lying time ) wherein the Heathen had little {αβγδ} . more certaintie then in the first period , concerning the valorous deeds of their great men . Therefore the Poets turned all this time into mythologie and fabulous Theologie , to delight their readers : but little truth can be gathered out of them .

The third period of time was called Historicall , because 3. {αβγδ} . the Historians of that time began to describe the liues and acts of great men . Truely veritie bred this sort of writing , as delight onely bred the former two .

The fourth period of time , they called Manifest time : because in this period , things are much clearer , then in 4. {αβγδ} . any of the periods going before . For the Greekes had their Ephemerides or dayly Chronicles , in the which they wrote the things that fell out dayly : and the Romanes had their Annales or yearely Chronicles , in the which they wrote those things that fell out yearely worthy to be marked ; so that nothing escaped their Records ; whereby their Historie came to bee much more manifest , then those who wrote Histories in the periods praeceding .

CAP . II .

Of the Idolatrous worship which fell out in those foure Periods : and where the true Worship of God remained

2. THere were foure sorts of Idolatrous Worship , Canon . professed in those foure periods of time .

Barbarian , Scythian , Iew , or Grecian . Those Epiphanius Confir . Epip . contra . bares . l. 1. calles {αβγδ} . Col. 3. 11.

{αβγδ} Barbarisme , was that Idolatrous worship , Canon . whereby they ascribed to great men divine worship , accounting them as gods . 1 {αβγδ} .

Then began men by worshipping to prophane the name of the Lord . Confir . Gen. 4. 26.

Kimchi Kimchi in Gen. then began men vocare nomina deastrorum & Illust . idolorum de nomine Dei , ( that is ) to call men after they had put them as gods among the Starres , by the name of God , and to giue them divine worship , as R. R. Salom . in Gen. Salomon speaketh .

It was called Barbarisme , because Hier . in l. quast . Bar , in the Syriack Language signifieth ( without ) . Lyranus . For those Idolaters were strangers from the family of God , and without the covenant , and being doubled it augments the signification .

Epiph . contra harest . l. ● . This Barbarisme indured all the time of the first period after the fall to the Flood . B●da . In particular we know not who those great men were , to whom they ascribed divine worship . Therefore this period was called tempus {αβγδ} .

The true worship of God in this period , was in the familie of Seth , Enach , &c.

{αβγδ} cythisme , was that Idolatrous worshippe , Canon . which they gaue to great Conquerours , after they were 2. {αβγδ} dead ; as to Nimrod , Belus , Ninus , Semiramis , and such .

It was called {αβγδ} , because the Full . Mistel . Persians called Illust . the Scythians , with whom they were conuersant , Saka's a sach vel saksach , which signifieth a multitude , because they were gathered together in multitudes . So the Arabians from gnarabh miscere , turba miscellanea , a confused multitude : for they were in this period of time a mightie Nation . Therefore Elam King of Persia Gen. 14. vsed them in his Warres : Symmach . {αβγδ} . Symmachus translates , King of the nations , King of the Scythians . Those warring people worshipped as gods , those mightie Conquerours .

This Scythisme or Idolatrous worship Epiph . contra . haeres . lib . 1. began after the Flood , and endured a long time in the world , even to Abraham . It consisted of foure things . First , the Altar , Secondly , Bowing . Thirdly , Offering of incense . Fourthly , the Drink-offering .

The worship of God was this second period in Noahs familie , and in his sonne Sems posteritie .

Noahs familie was directed all this time , by the precepts given by God to him .

The seven Targ . in 2. Ruth . Hac sunt verba . Decem sunt pracepta , sicut 〈◇〉 decem membra radicalia . 1 Cor . 2. Auris . 3. Os. 4. Cerebrum . 5. Manus . 6 Epar . 7. Faedus circumcisionis . 8. Pedes . 9. Oculus . 10. Renes . Deinde septem pracepta , qua pracepit filijs Noah . Iudicium Benedictio , &c. Shindler . Pentag . precepts given to Noah were these . First , Iudgement . Secondly , blessing , which was onely to blesse the true God . Thirdly , that they should abstaine from strange worship ( that is ) from Idolatry . Fourthly , that they should not vncover nakednesse , ( that is ) to abstaine from incest and filthy lusts . Fiftly , from shedding of blood . Sixtly , from rapins . Seaventhly , Ne membrum de vivo ( that is ) that they should not pull a member from a liuing creature .

The Apostles haue reference to those precepts , when they command the Gentiles , to abstaine from strangled , Act. 15. 29. from fornication and Idols : Because these were most aunciently forbidden , and the Iewes respected them most , as delivered from Noah vnto them : the Gentiles are commanded to abstaine from them , vntill perfect vnitie were made vp betwixt them and the Iewes : for ( Moses is read in their Synagogues vnto this day ) Act. 15. 21. They professe the ceremoniall Law as yet , therefore the Gentiles shall abstaine from those , for giuing offence to the Iewes . But when the Concil . Aurel . Can . 2. Councell of Orleans afterward commanded abstinence from blood , because the Apostles forbad it : It was not well concluded , Nam quod ambulatorium est in lege , Perit . That which hath no establishment in the Law perisheth .

{αβγδ} , or Iudaisme was that sort of false worship , Canon . 3. {αβγδ} . which the Iewes devised contrary to the revealed will of God , first to Abraham , secondly to Moses ; thirdly , to the Prophets .

When God entred in covenant with his people , he Canon . would onely be worshipped .

Ye shall haue no other gods but me . Confir .

Here is commanded , first , that yee shall haue a God . Exod . 20. 3. Illust . Secondly , ye shall haue me for your God . Thirdly , ye shall haue me onely for your God . Fourthly , ye shall haue me alwayes for your God .

Ye shall haue a God . This proposition condemneth the Barbarian , who liueth without the knowledge of the true God .

Ye shall haue me for your God . As this proposition iustifyeth the Iew and Proselyte , so it condemneth all heresie and schisme of the Sadduce , the Pharise , and Essaean , this was Iudaisme properly .

I. The Sadduces denyed the immortalitie of the soule , that there were no Spirits nor Angels Orig . contra Cels . . They denied the Scriptures , except Moses . Non agnoscunt seculum nisi praesens ( that is ) they acknowledged not a time to come , when there shall be a Resurrection ; when as Christ saith , Neither in this life , nor in the life to come . Mat 12. 31. Therefore by the Iewes they were called Menaim , vel probrosi , contentious , or calumnious . Talm Phesikta . Gabia the sonne of Pesisa reasoneth against the Sadduces thus . Si quo● non fuit , id fuit . Ergo . quod fuit , erit , that is , If that which was not was . Therefore that which was , shall be . He meant , if God created the world of nothing , and made it , may he not make our bodies of something againe ?

II . The Pharises were a sect so called , because they separated themselues from others , by a hypocriticall kinde of service and outward shew . Drus●in Elench . trihar . Drusius maketh mention of seaven sorts of them , but there are onely foure vsually made mention of .

1. The Pharise of praise , that did all , that he might be seene of men ; of those Christ speakes . That they blew Mat . 6. 21. their Trumpets , when they gaue their Almes , that they might be seene of men .

2. The Pharise who saith ( what is it that I haue not done ( as if he should say : ) I haue done that which the Law commands , and more . Such a Pharise was the yong man in the Gospell . All these haue I kept from my youth . Mat . 19. 20. Such are the new Pharises who say , they haue workes of supererogation : and as the old Pharises had their auctarium lepis Additions to the Law . ; so haue they good workes to spare to others .

3. The Epip . advers . hares . l. 1. Pharise of blood , who knockt his head against the wall , so that the blood came : they carried thornes in their cloathes , and spread thornes in their beds , that they might sleepe the lesse , and attend their prayers the more . Such are the new Pharises , the paenitentiaries , who whip themselues vntill the blood come downe .

4. The Drus . in El●nch . trihar . Pharise of feare , who abstained from doing of evill onely , formidine poenae , for feare of punishment .

III . The Essaeans were the off-scouring of those Pharises , their Religion was , Taste not , touch not , handle Col. 2. 21. not . Full . Miscel . They would be more precise then the Pharises , they would suffer no man to touch them , they said , Stand farre from me , for I am more holy then thou . They dwelt by themselues without Ierusalem : they eate nothing but roots , they dranke no wine . R. S●●m . in Gen. Handle not , tangere here is tangere ad edendum . So Gen. 3. 3. Levit . 21. Ye shall touch no holy thing , that is , yee shall not touch to eate it . So 2 Cor . 6. 17. Touch none vncleane thing .

Ye shall haue me onely for your God .

This proposition condemneth the Samaritane or Cuttaean , who worshipped both the true God , and the Idols of the land ; this was called by Epiph . contra hares . Epiphanius Samaritismus , composed of Iudaisme and Paganisme .

Ye shall haue me alwayes for your God .

This proposition condemneth the Aramite ; the Iewes called him the Aramite , who fell backe from the worship of the true God , he whose Father was a Iew , Lev . 24. 25. 27. and his Mother an Egyptian falling from the truth . Targ . Ionathan in Gen. Targum translates him Arami . So Gal. 3. 28. the Graecian , the Syrian translates it Aramija . Such Apostates was Terah , the father of Abraham , Laban , and other such Aramites Iosephus . Drus . in Elench . . And afterwards the Gadarens , who made defection from the truth . They were called Kupharim , Apostates , and there were two sorts of them , Mumerim . {αβγδ} . Voluntarij , or Meshomad . {αβγδ} . coacti , Voluntary or compeld .

The true worship of God now continued first in Abrahams familie , then with the Patriarkes , then with the Iudges , then in the Temple , and so to Christ .

{αβγδ} , or Graecisme , is that false worship which is Canon . 4. {αβγδ} opposite to the truth , revealed by Christ and his Apostles .

When Christ entred in covenant with his Elect , he Canon . would onely be worshipped .

This is Life eternall to know thee onely to be God , and Confir . whom thou hast sent Christ . Ioh . 17. 3.

Here is commanded : First , that yee shall haue a Illust . Christ . Secondly , yee shall haue me for your Christ . Thirdly , yee shall haue me onely for your Christ . Fourthly , yee shall haue me alwayes for your Christ .

Ye shall haue a Christ . This proposition condemnes the Pagans , who know not a Christ .

Ye shall haue me for your Christ . This proposition condemnes the Iewes , who acknowledge not Iesus the Sonne of Mary , to be their Christ , so the Heretickes who set themselues against His natures , person , vnion and distinction of natures .

The Iewes reiect Iesus the Sonne of Mary , to be their Canon . Christ .

They expect Elias Tishbites , to be the fore-runner of Illust . Christ ; and they haue a Proverbe , when they cannot resolue any hard question to their Schollers , they say . Tishbi solvet nodos . When Elias Tishbites shall come , he wil Mat 27. 12. resolue all doubts . But this will be as we say , Ad graecas calendas , {αβγδ} Solvet nodos , & quastioones . for Elias is alreadie come , and they haue done to him , what they please . Talmud sapiss●me .

They looke for a glorious kingdome , when he comes Act. 1. 6. When wilt thou restore the kingdome to Israel ?

They raile against the person of Christ , calling him that hanged God : so they call him crucified , stamen , & subtemen , the woofe and the warpe , because these two Levit . ● 3. 52. make the figure of the crosse .

Against his righteousnesse ; They seeke to be iustified by their owne workes : And these latter Iewes being asked , Rom. 10. 23. whether they beleeue to be saued by Christs righteousnesse or not , answere , Buxtorf . Synagog . That every Foxe must pay his owne skinne to the fleaer .

Against the Christians , who are called after his name , they call them ( goijm ) the abhominable Nation ; they call the Turkes Ismaelites , the Moores Cushim , but vs Christians in despite goijm .

The Heretickes , who impugne Christs natures , or his Canon . Person , they acknowledge not Christ for their Christ .

There were foure principall Heretickes . First , Arius . Illust . Secondly , Appollinaris . Thirdly , Nestorius . Fourthly , Eutiches . They were condemned in foure Councels , in Neece , Constantinople , Ephesus , and Chalcedon , by foure words , {αβγδ} , very truely , {αβγδ} , perfectly , {αβγδ} , indivisibiliter , indivisibly , {αβγδ} , incompositè , incomposedly , they denyed his Godhead , his Manhood , vnion of both , and distinction of both .

The Hereticks , who set themselues against His offices , they deny Christ to be their Christ , as the Papists doe .

They deny his Kingly office , they ascribe power to the Pope to giue lawes to binde the conscience immediately , When there is but one Law-giver . Iam . 4. 12.

His Priestly office , offering dayly a sacrifice for the quicke and the dead .

His Propheticall office , when they take vpon them to supply the defects of the Scriptures ( as they call them ( by traditions .

Thou shalt haue me onely for thy Christ . This proposition fights against the Church of Rome , for they seeke to be iustified by their owne righteousnesse , and the righteousnesse of Christ . They , hold that Christs righteousnesse merits , that our works should merite . And Bellarm . de Iustif . Bellarmine sayes , Opera Sanctorum tincta sanguine Christi merentur , that is , the workes of the Saints dipped in the blood of Christ doe merite .

Because they beleeued not the truth , he gaue them vp to 2 Thes . 3. beleeue {αβγδ} . That lye . To teach vs that Popery is nothing but a masse of errors , which make vp one great lye against His natures , person , offices , and righteousnesse .

Ye shall haue me alwayes for your Christ . The Apostates , who fall away from the knowne truth , haue him not alwayes for their Christ .

There are sundry degrees of these Apostates but the greatest is , when toti in toto & totaliter excidunt , {αβγδ} Gracireddunt . such a When totally they fall away . one was Iulian the Apostate , such a one in Spanish is called rinnegado .

Christianisme , is that true worship , opposite to this Graecisme , it is only found in the true Orthodoxe Christian Church , not in the Synagogue of Sathan , or Antichristan Church .

CAP . III .

Of the language which the Fathers spake in the first period of time , vntill the confusion of Babel .

THE language which the Fathers spake from the Canon . creation to the confusion of Babel , was the Hebrew tongue .

The imposition of the first names , shewes it to bee Confir . the Hebrew tongue , as Adam , because he was taken out of the earth . So Chava signifies living , because she was Gen. 2. 7. Gen. 3. 20. the mother of all living . So Seth one put , because Seth was put in place of his brother Abel . So Peleg , division , Gen 5. 22. because the languages were divided in his time . Ioseph . l. 1. contra Appionem . Euseb . de Prapar . Evangelica . Cyril . l. 1. contra Iulianum . So the names of places shew , the first imposition of names to haue beene Hebrew , as Babel , Sinhar , Ninivie and such . So all antiquitie is of this iudgement .

1. This tongue was called the Hebrew tongue , after Esa . 19. 18. the confusion of Babel , from Heber .

2. August . in libris , de Civitate Dei , lib . 16. cap . 11. tom . 5. It was called the language of Canaan , because the people of God spake this tongue in Canaan , not that they learned it of the Canaanites : for if the Lord would not haue them to speake the language of Ashdod ; Neh . 13. 23 , 24 , 25. Deut 7. 2 , 3 4 , 5. farre lesse would he haue them to learne the language of the Canaanites , who were accursed of God . So , 2. Chron . 20. He blames them for counterfeiting the Ammonites in their speech , who were of Ammon , as these of Ashdod were .

Obiect . But it may be sayd , that many of the ancient names of Townes and places in Canaan , were Hebrew names before Abraham came there , as we may see in the Booke of Genesis and Iosuah .

Answ . Although these names be Hebrew , yet wee deny that they were imposed by the Canaanites , but by the Hebrewes when they came to Canaan . Laban the Gen. 3. 47. Syrian called the hill Iegar Sahadutha , a heape of witnesses , but Iacob in Hebrew , changed the name of it , and called it Galeed , a watch Tower . So yee see the names might be changed from the Canaanitish into the Hebrew language .

3. This tongue was called the Iewish tongue . Speake 2 King . 18. 26. to vs in the Iewish tongue , from the Patriarch Iudah .

In this tongue God spake to the Patriarches , in this tongue the Angels spake to men , in this tongue the Vt d●ta est lex in lingua sancta , ita creatus fuit Mimdus in lingua sancta . Talm . Ierus . Prophets wrote the old Testament , this tongue was kept still in the Church in the puritie from Sem to Arphaxad , from Arphaxad , to Peleg , This tongue was not a punishment of sinne , as other languages were , Aug. lib . 16 cap . 11. tom . 5. Alij propter peccatum voces dissonas habuerunt , other people for their sinne had their languages confused , but the Church retained her language in puritie , not pertaking with the rest in their presumption at Babel . All other tongues to the Church were but lingua subsannationis , a tongue of scorne . Because they were but as Barbarians Psal . 114. 1. vnto them , they were populus peregrini sermonis , the Chaldie Paraphrast translates it , Barbari sermonis , a Barbarous speech .

At the confusion of Babel , God divided the languages Canon . 1. Liagua materna . into divers maternall tongues .

A Varro de Ling . Lat . maternall or mother tongue , was originally imposed : Canon . and was that tongue , which was not derived of another , and it differeth from a derived tongue , and a 2. Propago . dialect

A Scaliger in Opusculis Epist. propago or derived tongue , is that tongue which Canon . is derived from a Maternall tongue , either by addition , detraction , or interchange .

The Syrian , was the first derived tongue from the Hebrew , the Maternall tongue . Secondly , the Chaldie . Thirdly , the Phoenician . Fourthly , the Arabicke , which was also called Kederena , the tongue of Kedar .

Some Aug. tom . 9 tract . in Evang . Ioan . 15. cognatae sunt Linguae istae , Hebroica , Syriaca & punicae . tongues are derived from these againe , as Canon . from the Phoenician tongue , the Punicke or Carthaginian tongue .

Here we must marke a difference betwixt tradux lingua , a derived tongue , either mediately or immediately , and a borrowed tongue : for languages borrow one of another , words which are not derived one of another .

Kir in the Hebrew is called a Citie , but Kirija in the Syriack 1. Example . and Phoenician tongue , is called also a Citie : hence commeth Carthago in the Punicke tongue , of the second derivation or propago propaginis ; but Vologesokarta , a Parthian word , a Citie set vpon Volga ; here it is not a derived word ( for the Parthian tongue is a mother tongue ) but onely a borrowed word , so Tigranokarta a Tradux lingua . A borrowed tongue . Citie built by Tigranes , it is an Armenian word , which is a mother tongue , and therefore onely borrowed .

Abib in the Hebrew tongue , is called spica virens , a 2. Example . Exod . 9. 31. Chal. Abub . greene head of corne , from hence is derived Abub , a whistle in the Chaldie , but Ambub in the Latine tongue , Horat . lib . 1 Epist. Ambubaiarum collegia , companies of Minstrels playing vpon whistles here it is not derived but borrowed , for the Latine tongue is not a derived tongue , but a mother tongue .

In a mother tongue , we aske Scaliger Coniect . in Varro . cur hoe est ? why is this ? Canon . for it giues the reason , why the name was so imposed , but in the derived tongue , we aske , vnde hoc est ? from whence is this ? and therefore many Etymologists are very impertinent , who seeke the reason of the names , out of derived tongues , and not out of the mother tongue .

This word Nat. ●omes . Satyr , many verball Grammatists labour 1. Example . to deriue from the Greeke {αβγδ} titillatio , quia pro iad ve●erem , l●cherous , but we must deriue it from the first Maternall tongue , the Hebrew word Shagn●r . Ye shall not of Lev 17. 1. ●er your children Leshegnirim , to the hairie ones , that is Ambros . Nazian . La●lan . to the Devils , who appeared in the likenesse of hairie Goates , and therefore were called Satyres by some small interchange : This ●ausab . contra Baron . was some of the Fathers faults , who derived Hebrew words from Greeke , as pascha , from {αβγδ} patior , to suffer , so Iesus from {αβγδ} sano , to cure : so kephas from {αβγδ} . So Plutarchs fault , who derived Sabboth from {αβγδ} , Bacchanari .

The mother tongue giues the reason of the imposition Canon . of the name as being naturall : the derived tongue is but imposed ex arbitrio , at the pleasure of the imposer , and oftentimes by chance ; but it never expresses the nature of the thing . Lib . 7. de Lingua Lat. Varro expresses the matter by this example . An Athenian bought from Artemidorus ( who dwelt in Ephesus a Citie of Ionia ) a slaue : he brings him home to Athens , but knowes not his name , whether he shall call him Ion from his Countrey , or Ephesius from the Citie where he dwelt , or Artemon from his master whom he served : he may call him any of these at his pleasure , but yet none of these names shewes the reason of the first imposition , as when the name was imposed to Ephesus , Artemidorus , &c.

A dialect is that speech , which differeth from the Canon . 3. Dialectus . Maternall tongue onely in pronunciation , and change of some Vowels and Consonants , in divers words of that language .

The dialects in the Hebrew , were first the Hierosolymitane , Illust . as Act. 1. {αβγδ} , in their owne Acts 1. 19. language : they pronounced akeldama , others said aceldama , so the lisping Ephraimites said Sibboleth ; Iudg . 12. they of Beniamin said Shibboleth : So the Galilaeans had their dialect , for Peter was Mar. 14. 70. knowne to be a Galilaean by his speech .

∵

A CORROLARIE .

Of the Maternall Tongues in Europe .

In Europe there are eleven Maternall tongues , which are these . Latine . Spanish . Italian . French . Francicke . Wallous . Pictonicke . Tectosagick . Vascon . Limovicea . Perigurd . Scalig . Opusc . Francick , commonly called Languidock most vsed . Wallous begins at Leige , while yee come to the confines of Paris . Pictonick , begins at the confines of Turone , and goes towards Burdeoux . Tectosagick , is that which is conteined from the Ryver Garunne , to the Pyrenie hils , and to the Aquitanian Ocean . Greeke . Common . Attick . Ionick . And Sicilian . Rhegian . Cretan . Cyprian . Maccedenian . Syracusan , &c. Dorick . Aeolick . Baotick .

Dutch . Teutonicke . Wester . Easter . Saxon . North . Frisian . English . Scotish . Turingian . Danes . Denmarke . Sweden . Norway . Island . Slavonicke . Muscovite . Polonian . Bohemian . Illyrian . Dalmatian , &c. Epirote . Tartar . Hungarian . Finnonick . Irish . Britaine . Cantabrian .

Of all kindreds , tongues , and Nations , Praise the Lord . Psal . 117.

God is not an accepter of Persons , so , neither of Tongues . Act. 10.

CAP . IV .

The diverse wayes how God revealed himselfe to his servants extraordinarily .

GOD manifested himselfe to his servants Canon . sundry wayes .

God who at sundry times , and in divers manners , spake Confir . in times past , vnto the Fathers by the Prophets . Heb . 1. 1.

Foure manner of wayes . He revealed himselfe to Illust . his servants .

Rab . David prafat . iulib Psalm . 2.

Ruahh hakkodesh . 4.

Bath Col. 1.

First , by the gift of Prophecie . Secondly , by ordinary inspiration of the holy Spirit . Thirdly , by Vrim and Thummim , light and perfection . Fourthly , Per filiam vocis , by a little small voyce .

God manifested himselfe by Prophecie .

Drus . in Gen. Prophecie was that gift which came vpon the Prophets Canon . in their sleepe , and when they were awake , all Illust . their strength was taken from them , so that they saw one speaking ( as it were ) in vision with them , or saw nothing at all , but heard a voyce speaking to them .

Ruah hakkodesh , the holy Spirit , was that sort of Prophecie , which was revealed to the Prophets , when they had the vse of their senses , speaking and hearing as we doe : they were inspired also by the holy Spirit , but not in so high a degree as these , who had the gift of Prophecie , this sort of revelation was most vsuall in the second Temple .

There are sundry sorts of spirituall knowledge : the first is of Faith : the second of Prophecie : the third of Glory . That Prophecie which is intellectuall , shewing to the mind without means , is most perfect ; that which is shewed to the sense is most imperfect , and it comes neerest to that knowledge which we haue by faith , ( For faith comes by hearing , and confirmed by sight . ) Picus Mirandul . That intellectuall knowledge , comes nearest to the knowledge which we shall haue of God in glory ; that Prophecie which was shewed to the imagination in dreame , when the senses were abstracted , was a meane betwixt the intellectuall , and that which was heard by the sense ; as Ieremie saw a seething pot represented to his imagination : and Iacob saw a ladder in a dreame . The third of Glorie , which is most perfit , and intellectually shewed to the minde : the senses not abstracted nor dazeled . Moses came neerest to this knowledge .

The revelation by Vrim and Thummim is not expresly set downe : Lib . 3. c . 9. Iosephus thinkes , when they were to goe to battell , the Priest putting his Ephod vpon him ; if they were to march , then the stones did shine , but if the stones did not shine , then they were to stay : but this seemes not to haue bin a sufficient way to haue directed them in other cases : for when the Priest put vpon him his Ephod , & consulted with the Lord whether they should goe against the Philistims , or not : the Lord answered , Thou shalt not ascend directly , but goe a compasse about . 2 Sam . 5. 1 King . 6. 3. How could these stones haue manifested all these things to them ? Wherefore it is most probable , that the Priest having these stones vpon his breast , that the Lord inspired him by his Spirit , what answere to make to every question asked him .

The last sort of revelation extraordinary , was by Bath col filia vocis , a little small voyce , or an eccho , whereby he answered his servants : Iob cals this vox in silentio , a silent Iob 4. 16. Mat . 17. 5. voyce , and there came a voyce from heaven . Syr . filia vocis , the daughter of a speech .

This last sort of revelation , was in the second Temple , Nota . a little before the destruction of it .

Thus God with-drew this revelation from his people by degrees , that they might cleaue to the Law of God : Malac . 4. 4. and so come to the ordinary meanes of vnderstanding his Will .

Thus farre haue we praeoccupied in the Prolegomena or Introduction : now we come to the subiect of the Booke .

THE FIRST BOOKE OF THE CHRISTIAN SYNAGOGVE , CONTAINING The ordinary meanes to come by the sense of the Scripture .

CAP . I.

Of the ordinary meanes how God revealed himselfe to his People .

IN the Introduction to the Booke , we haue spoken how GOD revealed himselfe extraordinarily to his people without means : It followeth then , that in the beginning of this Booke , we shew how God reveales himselfe ordinarily with meanes .

The ordinary way how God reveales himselfe to his Canon . people , is by the Scriptures .

Search the Scriptures , for they testifie of me . Confir . Ioh . 5. 39.

The heavens declare the glory of God , but the Scriptures declare onely the will of God . Illust . Psal . 19.

In what Language the Bookes of the Old and New Testament were written .

GOD sanctified two languages , the Hebrew and the Canon . Greeke , for the Old and New Testament .

God the Father sanctified these two languages , when Illust . his Secretaries wrote the holy Scriptures . God the Son vpon the crosse , sanctified three languages ; the Hebrew , Greeke , and Latine : the Hebrew propter legem , for the Law , because the Oracles of God were written in Hebrew : in Greeke propter sapientiam , for wisedome , because Hugo Cardinalis . the wisedome of the Heathen and their Lawes were written in Greeke ; in Latine propter imperium , for Empire , because now the Romane Empire was flourishing . God the holy Ghost in the Pentecost , sanctified all Languages .

God made choice of the Hebrew tongue for to write Canon . the Old Testament into it .

There is one verse in Ieremie which is written in the Illust . Chaldie tongue ( whereas all the rest is written in the Iere . 10. 11. Hebrew tongue ) to the people going to the captivitie . I. 〈◇〉 * So shalt thou say to them Kidna Ton . erun Lehom . &c. ( cursed be the gods who made neither heaven nor earth . ) Of purpose the holy Ghost wrote this verse in the Chaldie , that the Iewes going to Babylon , might reply to the Chaldaeans in their owne tongue , when they sollicited them to worship their Idols ; cursed be your gods , wee will not worship them , for they neither made heaven nor earth .

There are some parts of Daniel and Esdras written in II . the Chaldie tongue , which were not immediatly inspired by the holy Ghost , but were borrowed by Daniel and Esdra , out of the Chronicles of their Kings ; as Nabuchadnazzers dreame , which of purpose was done , that the heathen might giue more credit to the Prophecie ; notwithstanding , they were sanctified by the holy Ghost , as Aratus his poesie by Paul : Iuniue de Sacra Scriptura contr . Bell . lib . 2. cap . 1. but we denie that all the Chaldie in Daniel and Esdra , was translated out of the civill Records of their Kings , for some of it was inspired immediately by the holy Ghost .

There is one verse in Daniel written in the Chaldie III . tongue , but in the Samaritane Character , Mene mene Dan . 5. 24. tekel vphersen , which verse Daniel could reade , but none of the Chaldaeans could reade it , although it was written in their owne language : Moyses Gerundensis in Comment . in lib . 5. Moysis extrema parte . Hieronymus in prologo galcato . The Iewes giue the reason , because the Characters were Samaritan characters , which farre differed from the Chaldie . Scalig . animad vers . in Euseb . Chro . pag . 103. & Beza annot . in Math . 17. 14. Esdras after the captivitie , left the Samaritan Character Idiotis , ( that is ) to the Samaritanes , as the Iewes call them , and chused the Chaldie character ; before that time they vsed still the Samaritane Character . This Character is found vpon their Shekel at this day : but after the Captivitie Esdras changed it : it differeth nothing now from the Hebrew Character which we haue , whereas before this Chaldie Character differed very farre from the ancient Hebrew Character , and he who could reade the one , could not reade the other , as may be seene here .

{αβγδ} The Samaritane Character . The Chaldaean or Iewish Character . {αβγδ}

There is one verse in Exodus , Abenezra . which was first written IIII . in the Egyptiack tongue , but afterward was translated by Moyses into the Hebrew tongue ; She called him Mosche , Exod . 2. 10. from Mascha extrahere , because he was drawne out of the waters . Pharaohs daughter gaue him not the name of Moyses : for in the Egyptiack tongue he was called Monios , as Abernezra testifies vpon Exodus 2. but Moyses gaue himselfe the Hebrew name .

Secondly , there are some words in the Old Testament V. which are Egyptiack . And they cryed before him Gen. 41. 42 ( A brech ) to bow the knee .

There are some Persian words , as Esther . Seter in the VI . Persick tongue is called a Starre , she was cald before Hadassa .

There are some Arabick words , as may be seene in VII . Iob , Lehhem , caro vivi , quicke flesh . Iob 6. 7.

Some Scaliger in Elech . composed of Egyptiack and Africk , as Totaphoth VIII . frontalia , Frontlets ; Tot in the Egyptiack tongue , Exo . 13. 16. signifies two : and Phot in the African tongue , signifieth two also , because they had them written vpon foure sides , as vpon an halfe sheete of Paper foulded in two , and * written vpon both sides .

There are some Syriacke words , Iegar Sahadutha , the {αβγδ} IX . heape of witnesse : Talmud . Babylon . the Hebrewes say therefore , Let not Gen. 31 47 the Syriack tongue be vile in thine eyes , because it is found in the Law , Prophets , and written Bookes .

The Hebrew tongue being the mother tongue , the Chaldaean and the Syrian but daughters of her ; therefore oftentimes in the Scriptures , the Chaldaean and Syrian are called Hebrew . Gabbatha , a high place , as a Iudgement Ioh . 19. 13. seat , is vsed in Hebrew , yet this is a Syriack word : so Golgotha , dead mens sculls , is called Hebrew , yet it is a Ioh . 19. 17. Syriack word , for in the Hebrew it is Golgoleth . So in Nehemias 13. The Syriack tongue is called the Hebrew tongue . yet it was not pure Hebrew : they wrote a letter Esra . 2. 4. & 5. in the Syriacke tongue , which was vnderstood in the Court without any Interpreter , being a derived tongue from the Hebrew . They spake to them in the Syriack tongue , Dan . 2. 4. that is , in the Chaldaean tongue , but afterward the Chaldie and the Syrian were distinguished .

The holy Ghost wrote the New Testament , in the Canon . Greeke language .

There are sundry Idiomes found in the New Testament , Illust . which are not Greeke .

The hearers of the Apostles were either Iewes or Gentiles : The Iewes were of three sorts ; Hebraizing Iewes , Talmundizing Iewes , and Graecizing Iewes .

The first gaue themselues to study the Hebrew Text : the second gaue themselues to reade the Talmud ; the third followed the seventies Translation in Greeke .

The Gentiles were either Graecians or Latines ; so that ye shall finde fiue sorts of Idiomes in the New Testament .

Hebraismes , as first Hebrew names ; as , Aceldama , a field of blood ; Hosanna , salvation ; Sabboth , rest ; Haliluiah , praise the Lord ; Bar●ona , the sonne of Iona , Cannites , and such like ; 2. Hebrew verses , as Eli Eli lamma sabachthani , my God , my God , why hast thou forsaken me .

So the new Testament vses the Proverbs of the Talmud , as they had a Proverbe , Ant●nius Nebriss . de provivbijs Talmudici● . Are yee of Pambeditha , who can cause an Elephant to goe through a needles eye . These of Pambeditha were great braggers , who said they could doe strange things ; hence came that Proverbe amongst them , and Christ vses it , It is easier to cause a Camel Mat . 19. 24. Act. 9. 5. to goe through a needles eye . So this Proverbe , To kicke against the prickes . So they who say to their neighbour , Take out the straw out of thine owne teeth , heares this often ; Take out the beame out of thine owne eye . The Talm . Tractatu Menacheth . Cap. 9. Babylonian Talmud shewes how Iannes and Mamre , two Sorcerers of Egypt withstood Moyses , and mocked him when he wrought his miracles ; saying to him , ( Wilt thou bring straw to Euphrata ) as they would say , to carry water into the Sea : for they thought that Moses wrought his miracles by Sorcery , whereas the land of Egypt was full of Sorcery : the Apostle as some thinke , hath relation 2 Tim 3. 8. Iude 9. to this ; Iannes and Iambres which withstood Moyses .

The Iewes called Hellenistae , or the Graecizing Iewes , they followed the Seventies Translation . They haue Ioh . 7. 35. Acts 6. 1. many peculiar words , which are found in no other Greeke Authors ; as {αβγδ} a Testament , and {αβγδ} a Covenant , in their language are both one thing , and signifie Berith , or foedus , a Covenant . So Gnets they translate it both lignum , a cutted tree , and arborem a growing tree . Whereas other Greekes haue two distinct words for them , {αβγδ} and {αβγδ} ; Likewise {αβγδ} , for the soule of man , in which sense no Greeke Writer before is observed to take the word . So they haue sundry Acts 26. 〈◇〉 13 14. Acts 28. Latine words which they haue made Greeke ; as Cadmus . Drus . Linteum , a linnen cloth ; Macellum , the shambles ; Caesar , an Emperour ; Denarius , a penny ; Artemon , a saile ; and a number such , which Drusius in his Booke intituled C●dmus , hath observed . For as many Greeke words were vsed in the East amongst the Hebrewes , when Alexander the Great transported Colonies thither ; so many words haue beene borrowed from the Latines to the Greekes .

The Gentiles were either Greekes or Latines .

Greekes ; therefore ye shall finde so many Graecismes in the New Testament , & verses cited out of the Greeke Poets .

Latines ; because the Romaine Empire now flourished , therefore so many Latine words are vsed by the Apostles writing in Greeke .

PARAGRAPHE I. Paragraphe is that by which we make a transition from one speech to another .

Of the Canonicall Bookes of the Old Testament .

THE Bookes Canonicall of the Old Testament , are Canon . twentie-foure .

Iosephus Cont . Appion . infiniti nobis non sunt libri sed viginti duo , Moysis Confir . 5. & Prophetae libros 13. reliqui 4. hymnos in deum & vitae humanae praecepta continent . Wee haue not infinite Bookes , but onely twenty two ; Moyses fiue , and the Prophets containe thirteene : the other foure containe Hymnes to God , and precepts for mans life . So Targum Cant . 5.

These Bookes are divided into the Law , Prophets , Canon . and Psalmes .

The Hebrewes divide them into the Law , Prophets , Illust . and Ketubim , written Bookes .

The Prophets are either Rishonim , the former ; or Acharonim , Canon . the latter .

They are called the former , because they described Illust . things alreadie done .

These were Iosuah , Iudges , Samuel , Kings , Chronicles . Samuel is called the first of the Prophets , Omnes Prophetae à Samuele : All the Prophets from Samuel . Act. 3. 24.

The later Prophets are either the great Prophets or the small .

They are called the later Prophets , because they foretold things to come .

The greater are three : Esay , Ieremy , Ezechiel : the small are Teri gnetzer , that is , twelue : they were all ioyned in one volume ; therefore a testimony cited by Christ out Mar. 1. 2. of any of these Prophets , is sayd to be written in the Prophets .

These written Bookes , were written by those who Canon . had the gift of the holy Spirit , but not the gift of Prophecy .

Dixit David in spiritu Sancto : How doth David in spirit Confir . call him Lord ? Mat 22. 43.

A Drus . in Gen. Prophet is by inspiration and office a Prophet ; Illust . that is , who continueth still a Prophet , as Esay and Ieremy ; these were properly called Prophets . Againe , there were Prophets by inspiration , but they liued not as Prophets , neither continued they in that calling : for David was a King , and Daniel was a Courtier : Rabbi David Kimchi praefat . in Psal . the first sort , they called them Prophetae permissionem , Prophets by message : the second , they called them Prophetae perspiritum sanctum , Prophets by the holy Spirit onely ; because their calling was not still to be Prophets , therefore they called their Bookes , written Bookes .

But by this reason Samuel should not be placed among the Prophets , because he was a Iudge .

Although Samuel was a Iudge , yet he continued still a Prophet , and was Rector of the Schoole of the Prophets .

The Lord hath had an especiall regard for the preservation Canon . of the Bookes of the Old Testament , that they should not perish , nor be corrupted .

The Talmud . lib . Iuhasin . Hebrews say , that there is a threefold Crowne ; Illust . first of the Law : the second of the kingdome , and thirdly of the Priest-hood : and that the Crowne of the Law is more glorious then the other two Crownes , according to that of Salomon , By me Kings reigne . And Talmud hierosolym . in lib megil . cap . 3. they say , Pro . 8. 15. that Esdras with the rest of the great Synagogue , after the Captivitie , reformed the Common-wealth , from the corruptions of Babel : Et restituerunt magnificentiam in pristinum statum , and they restored the magnificence into the old integritie ; that is , the Law of God which excelleth all other in greatnesse .

These Masters of the great Synagogue , Anschekeneseth hagedola , vir● synagoga magna , the masters of the great Synagogue : so they were called Rab . anaijm , masters of answers . did sundry things for the preservation of the Text . First , they numbred the letters , secondly , the words , thirdly , the verses of the whole Bible , fourthly , their {αβγδ} , is the error in writing . corrections of the Orthography in the Margent ; for they set downe two letters , Keri velo Cetib , that is , Wee are to follow the reading , {αβγδ} and not as it is written . And Cetib velo keri , scribitur & nen legitur , It is written , and not read : last , they sealed the Canon .

The Shindl . pentaglot . Mazorites they called them Siga Hamickra {αβγδ} , The hedge of the Scripture : for as the hedge keepes out the theefe ; so doth the correction of the Mazorites keepe out the rest of the Correctors , that they should not be bold to correct any thing in the Text . Hence is that saying of theirs ; Talmud . Babylon . Tythes are the hedge of a mans riches : pay thy Tythes and be rich . Vowes are the hedge of the first fruits ; the hedge of Wisedome is silence , and the Mazorite is the hedge of the Law .

PARAGRAPHE II .

Of the Apocryphe Bookes of the Old Testament .

THE Apocryphe Bookes were these , whose authoritie Canon . was not knowne in the Iewish Church .

These bookes the Hebrewes called Scaliger in Euseb . Genuzim , from Illust . the Chaldie word Ganaz abscondere , to hide ; because their authoritie was not knowne in the Church : therefore it was , that they forbad their children to reade them vntill they came to mature age . So Ath●nas . in Synops . Iuniu● contra Bellar . descriptura . in the Primitiue Church , when they were read , the Reader stood but in the inferior place .

The Greekes called the Canonick Bookes {αβγδ} , Canon . put in , because they were within the Canon , and {αβγδ} , revealed : they oppose to these , {αβγδ} , not to preach ; and {αβγδ} , to hide ; R●inold . and {αβγδ} , because they are not received in the Canon .

Epiphanius Epiphan . contra bar . his reason is not good , why they are called Illust . Apocryphe Bookes , Because ( saith he ) they were hidden in the Arke : These Bookes were written a●ter the second Temple ; therefore it is better sayd of him who sayes , Chrysost . {αβγδ} , All that which is not within the divine Canon , that is Apocryphe . Iunius de scriptu a cont Bellar . Quid quid abest à sancta , {αβγδ} , whatsoever is out of the Chest of the Sanctuary . {αβγδ} was Capsa ecclesiae , The chest of the Church , in which the Canonick Bookes were reserved .

There were two sorts of Apocryphe Bookes , Primi Canon . generis , & secundi generis ; of the first sort , and second sort .

Primi generis , which the Church made vse of , although Illust . they received them not in the Canon : as the Macchabees , Iesus Syrach , the Wisedome of Salomon , Tobie ; Rufinus in Symbolum . These were not called Canonici by the Fathers , but Ecclesiastici .

Secundi generis , were these Origen {αβγδ} . which they altogether reiected ; such were the Bookes of Iannes and Iambres , Petoreth mosche sive {αβγδ} , dimissio Moysis ex hac vita : The assumption of Moses , or taking him out of this life . In this Booke is described the strife which was betwixt Michael and the Devill , about the body of Moyses , of which we reade in Iude his Epistle : so {αβγδ} the Iude 9. after-birth . So the Prophecie of Enoch , so Apocrypha Ieremiae . Epiphanius Epiph . de ponder . testifies , that the Iewes sent to Egypt to Ptolomie with the Canonicke Scriptures , seventie two Apocryph Bookes .

PARAGRAPHE III .

Of the Canonicke Bookes of the New Testament .

THE Bookes of the New Testament are Historicall Canon . Doctrinall , and Propheticall .

Historicall , are either of Christ or his Apostles . Of Illust . Christ , the foure Evangelists : of the Apostles , the Acts entreats .

The Chrysost . foure Evangelists , are like to the foure Rivers which went about the Garden of Eden to water it , and Christ in the midst , as the Tree of Life .

The Doctrinall bookes , are the foureteene Epistles of Paul , of Iames one , and Peter two , of Iohn three , of Iude one .

The Propheticall Booke , is the Booke of the Revelation ; containing the state of the Church , from the dayes of Iohn to the end of the world .

The number of the Canonick Bookes are seventie ; for even as seventy valiant men stood about the bed of Salomon with Targets : so the Lord hath set these seventie Valiants to defend his Truth .

PARAGRAPHE IIII . Of the Sealing of the Canon of the New Testament .

IOHN , who out-liued the rest of the Apostles , sealed Canon . the Canon of the Scriptures .

Revel . 22. Cursed is he who addes or takes away , from the Confir . things written in this Booke .

Tertullian . lib . 17. de baptismate . The Sadduces reiected all the Old Testament , but Illust . the fiue Bookes of Moyses ; Marcion reiected all the Evangelists , but Luke . Ebion and Caerinthus reiected Iohns Gospell . The Papists adde the Apocryphe Bookes to the Scriptures . But these are equall abhominable before the Pro . 17. 15. Lord , He that iustifieth the wicked , and he that condemneth the iust .

PARAGR . V.

How the holy Scriptures must be expounded .

THE Scripture must be interpreted by the same Spirit , Canon . by which it was inspired .

No Scripture is of private interpretation . Confir .

Private interpretation , is either Praeter fundamentum 2 Pet 1. 20. 17. veritatis , by the ground of veritie , or Praeter fundamentum salutis , by the ground of salvation ; circa fundamentum Canon . salutis , about the ground of salvation ; or contra fundamentum salutis , or contrary to the foundation of salvation .

Praeter fundamentum veritatis , is , when an interpretation agrees not with the place intreated , although it be not contra fundamentum salutis : these the Greeks called {αβγδ} , aliena à proposito , out of purpose : as Chrysost . those who seeke Gold in the earth , if they misse the veine , they lose the Gold : so these who interpret Scripture , besides the meaning of the place intreated , they misse the sense of the Scripture .

Praeter fundamentum salutis , is that Interpretation which is not onely besides the veritie , but also besides the foundation Christ : this by the Apostle is called Hay 1 Cor . 3. 15. and stubble , it shall burne , but the builder may be safe .

Circa fundamentum salutis , is that interpretation , which weakneth the foundation , although it raze it not directly .

Contra fundamentum salutis , is that interpretation , Colos . 2. 19 which razeth the foundation , Not holding the head Christ .

1. Peter 4. Vnstable soules wrest the Scripture : {αβγδ} , It is a word borrowed from torturers , when they put an innocent man vpon the rack , and makes him to speake the thing he never meant : so these wrest a sense out of the Scriptures , which the holy Ghost never meant . The Iewes fable , that Manna had a taste to every man as he Wisedome Chap. 10. listed , when he did eate of it , but this fable is refuted , Numb . 11. 5. It is as false , that the Scriptures of God hath any sense which heretickes list to giue them .

True interpretation , is that interpretation which is Canon . super fundamentum , vpon the foundation , and giues the true interpretation of the place intreated .

The Doctors of the Iewes were cald bonim , aedificantes , Illust . Builders , because they were bound to build vpon the Mar. 12. 10. foundation .

PARAGR . VI .

Of the internall light , which shewes the way to come by the sense of the Scripture .

THE meanes to come by the sense of the Scripture , are either internall , or externall .

The internall light whereby we come to the sense of Canon . the Scripture , is the holy Spirit .

Then he opened their vnderstanding , to beleeue the Scriptures . Confir . So revelasti mihi aurem , Thou tookest a vaile off mine Luk 24. ● Sam 20. Psal . 40. eare , and made me to vnderstand . Perforare aurem est obedientiae , to bore the eare is for obedience ; thou boredst mine eare : but revelare aurem est intelligentiae , to vnvaile the eare is for vnderstanding : The Latines call this dicere in aurem , to speake in the eare .

PARAGR . VII .

Of the externall helpes to come by the sense of the Scripture .

THE externall helpes , which helpe vs to come by Canon . the sense of the Scripture , are especially fiue .

1. {αβγδ} , to consider the Marginall , and line reading Illust . of the Scripture . 2. {αβγδ} , the right pointing of a Scripture . 3. {αβγδ} , the right collation of Scripture with Scripture . 4. {αβγδ} , the right translation of a Scripture . 5. {αβγδ} , the customes proper to the Iewes .

CHAP. II . Of the first Helpe .

{αβγδ} , or double reading of a Scripture .

TO marke the line reading , and the Marginall Canon . reading , helpes much for the vnderstanding of the Text in the Hebrew and Greeke .

This Marginall reading is set downe Illust . in the great Mazora Bible in the Margent and the Text : and ioyning both together , is called a double reading .

Where the holy Ghost hath ioyned both the readings , Canon . these we are to follow .

There is a Marginall reading in the Prophet , Esa . 51. 14. Confir . written in two severall words , but having the signification Esa . 51. 14. of any of them , {αβγδ} Omnimoda apertio , 1. Example . Pekahhkoahh . ( to open the prison ) or the eyes of the blind .

For this is meant also of those that are blind , as those that are in prison .

These two readings our Lord ioynes together , Luke 4. 18. Thou hast sent me {αβγδ} to restore sight to Pekahhkoahh . the blind , and to open the prison to the prisoner . If I were reading the 51. of Esay , and first verse , I might make this line reading : To giue sight to the blind , as well as to open the prison to the prisoner .

Bennaija the sonne of Iehoijdah was a {αβγδ} liuely man : but Hhai . 2 Sam 23. 20. the marginall reading hath it ( {αβγδ} a strong man . ) This Hh●ijl . marginall reading , 1 Chron . 11. 22. is made line reading ; therefore we may ioyne them both safely in the Text , He was a liuely strong man .

And Iohanan was the {αβγδ} cheefe of the Captaines ; 1 Chron . 11. 1● . Hashshalishim . the marginall reading , Hee was one of the {αβγδ} three : which marginall reading , 2 Sam . Hashshlishim 23 is made line reading , therefore we may ioyne them together , He was one of the three chiefe Captaines .

Where the holy Ghost makes that line reading in Canon . the New Testament , which is marginall reading in the Old Testament ; we may safely ioyne them both in the Text .

He giues grace to the {αβγδ} poore : but 1 Peter 5. He annajim . Prov. 3. 24. followes the marginall reading , Hee giues grace to the 1. Examp . {αβγδ} humble ; therefore wee may safely ioyne them annajim . both in the Text ; He giues grace to the poore humble .

Thou wilt not suffer thy {αβγδ} holy ones : In the Hhas●●cha . Psal . 16. 10. marginall there is a signe of the plurall number , shewing that there is a letter redundant . Peter Acts 2. approues this marginall reading , reading it in the singular number , Thou wilt not suffer thy {αβγδ} holy one to see corruption . Hhasiahcha .

The marginall readings of the Mazorites we may vse Canon . them for illustration , ( where they are not approved by the holy Ghost ) although we may not make them line reading . If they impare not the credit of the Scripture , or is contrary to it .

In their afflictions they were {αβγδ} ( not ) afflicted ; the Lo . Esay 63. 9. 1. Example . marginall reading may serue for illustration ; In all their afflictions {αβγδ} ( he ) was afflicted , to wit ; Christ bearing Lo . our sinnes .

Iosaphat had {αβγδ} ten Ships which went to Ophyr : the ansar . 1 Kings 22. 48. marginall reading hath it , Iosaphat {αβγδ} made shippes ansah . which went to Ophyr . Here the one cleareth the other , he made shippes , and how many shippes he made .

Our hands haue not sudit {αβγδ} shedde . ( In the singular Sh●phehub . Deut . 21. 7. number ) the marginall reading hath it {αβγδ} Sh●ph●hu . fuderunt in the Plurall number : to signifie , that every one in particular should purge himselfe , and all of them should protest that they had not shed that innocent blood .

But the Mazorites marginall reading seemes to be contrary to the Text ; therefore wee may not vse it for illustration .

Tender and young was I {αβγδ} before my mother : but Liphne . Prov. 4. 3 the marginall reading hath it , Tender and young was I {αβγδ} before the sonnes of my mother : Here the marginall L●bne . reading seemes to be contrary to the Text : for Salomons mother had no sonnes but Salomon , and the child who was begotten in adultery , who died so soone as he was borne .

Salomons mother had moe sonnes ; wherefore the marginall reading may well stand for illustration , ( Tender and young was I before my mother ) and ( tender and ● Chron . 3. young was ( before the sonnes of my mother ) that is of them all best beloved .

But the Text sayes , Vnicus eram matris meae , I was my mothers onely sonne : then it may seeme she had no moe sonnes but Salomon ?

Iunius translates it , vnicus id est vnice dilectus , he was his mothers best beloved of all his brethren .

The marginall reading seemes to be contrary to the Text ; therefore it cannot be vsed for illustration of the Text : Abi , dic {αβγδ} non vivendo vives , quia ostendit mihi Lo . 2 Kin 8. 10. Iehovah , cum cer to moriturum : Goe and say vnto him , thou shalt not recover : for the Lord hath shewed me that he shall surely die .

The marginall reading hath it thus ; Goe say vnto him , thou shalt recover , although the Lord hath shewed to me he shall surely die . Abi , dic {αβγδ} ei vivendo vives quamvis Dominus Lo . ostendit mihi eum moritarum .

This marginall reading is not contrary to the Text , but serues for illustration ; ab dic ei ( sub audi ) non vivendo vives : Goe and tell him ( to wit ) he shall not liue , because the Lord told me that he shall certainely die .

But the marginall reading seemes to be the right reading here , ioyning emor with lo , by Mackaph , dic ei , and then a Comma .

Mackaph is not a syntactick accent , but Euphonicke ; therefore Vide grammat Iu●●● de accentibus . Iunius in his last translation , followes the line reading ( dic non ) and not the marginall reading dic ei , as he did in his first translation .

How shall I know , Psal . 22. 15. that this ( they {αβγδ} Caari . Quaest. Digged my hands and my feete ) is the right line reading , and not this , as {αβγδ} a Lyon . Caari .

First by the Grammaticall helps ; for Caari with Cametz signifieth ( to digge ) but with Patach ( as a Lyon ) it is here with Cametz , therefore it should be read they digged , and ●od is put for Vau . 2. The circumstance of the Text will lead vs to reade , ( they digged ) for every member of the Text hath a proper word ioyned with it ; Dogges compassed me about ; the ●mpany of the wicked invironed Psal . 22. me : then the last member should not want the owne proper verbe , they digged . 3. Iohannes Isaac Leuita . Iohannes Isaac Leuita testifies , that he saw a Psalter , wherein it was plainely written , Caaru , and not Caari . 4. Aquila . Aquila , ( who was a great enemy to Christ ) followed Caaru , they digged , {αβγδ} , turpiter foedarunt manus meas id est cruentarunt , They filthily defiled my hands , that is , with blood . And the Translar . 70. in Psalmos . seventy {αβγδ} , foderunt , digged : & the translation which the Ethiopians and Indians vse in the Chaldie tongue , hath Caaru foderunt , digged , as Petrus Galat de trinitate . Petrus Galatinus testifies .

No translator may put the marginall reading in the Canon . Text , vnlesse it be approved by the holy Ghost .

We cannot translate , They digged Lyon-like my hands Psal . 22. 15. 1. Example . and my feete .

The line reading hath it ( in his sinnes ) the marginall 1 King . 16. 26. in his sinne : we must not put both in the Text here , in singulis peccatis eius , for euery one of his sinnes : but vse it for illustration onely .

Keepe thy foote , in the marginall , keepe thy feete : Wee Ecclesiastes 4. ● . must not translate it so , Keepe both thy feete .

Where the Mazorites notes , seemes to impaire the Canon . II . credit of the Text , there we are not to follow them .

The Mazorites of Tyberias will seeme to be more modest Illust . then the Text , and to put the holy Ghost to schoole as it were , to teach him to speake .

They shall drinke their owne pisse : but in the marginall , 2 Kings 18. 27. they will put it in more modest termes ; They shall drinke 1. Example . the water of their owne feete : but , to the cleane , all things are cleane . ●● . 1. 11. 1 King● 18.

Agabb of Doues dung : but for modestie they set in the margent , That which comes out of the holes of the Doues . They say this phrase , Indiget foraminibus suis , he had need to make water .

They will not say , S●●agitabit eam , He shall know her , Deut . 28. as the Text hath it : but in the margent , He shall lye with her .

For the Piles or the Haemercids , they put in the margent ● Sam 5. 6. tehorim , Holes ; and they point the first word {αβγδ} Baampholim . Mariscae Haemeroids , with the points of {αβγδ} high Batehborim . holes , to signifie , that the last must be read for the first . Scheva is never made a gutturall letter . So they read Iehovah with the points of adonai or elohim .

As they would shew themselues forsooth more modest II . then Pen-men of the holy Ghost : so they would shew themselues more clement then the holy Ghost .

There are foure Bookes in the Old Testament , which ends with threatnings , but the penult verses of these bookes are more milde ; therefore they haue caused to Print them over againe , and adde to every one of these Bookes the penult verse after the last . The note of the foure Bookes is set downe by Sigla , or their abbreviation {αβγδ} in the end of Ecclesiastes ; Iod for Esaias ; Tau for Terignatzar , The twelue small Prophets , of which Malachy is the last ; Coph for the Lamentations ; and Coph for Coheleth , Ecclesiastes .

Because the last verse in Esay is terrible , ( and their fire shall not be quenched ) they haue caused to print over againe the penult verse : And it shall come to passe , that from month to month , and from Sabboth to Sabboth , that all flesh shall come and bow before me : so they haue dealt with the other three bookes , adding the penult verse to every one of them .

As they will shew themselues more clement then the III . holy Ghost ; so they will take vpon them to censure places which they thinke defectiue in the Text .

This is their note in the margent , Gen. 4 that there are Gen. 4. 8. 28. verses in the midst of this verse wanting ; a large conference of Cain with Abel , which is set downe in the Chaldie Paraphrast . But ( & dixit ) he spake , signifieth not onely to hold a long conference , but also to speake friendly with one , and to converse with him .

These are the censures of the Iewes of Tyberias , but they are not found in the great and first Mazora .

Where the double reading of the Mazorites is contrary Canon . IIII . to the Text , it should be altogether reiected .

When F. suna de repub . Iu● . Scal . in Eus . Onias the fourth was cast out by Antiochus Esa . 19. 17. the great , from the Priest-hood of Ierusalem , he fled to Egypt , and there built a Temple in Heliopolis , alledging Esayes warrant for him ; reading the Text thus : ( And one of them shall be the Citie of {αβγδ} Cheres the sun : Hhe●es . for {αβγδ} Heres , destruction ; the Chaldie Paraphrast H●●●s . ioynes them both together , The Citie of the S●nne shall he destroyed . This double reading is contrary to the Text , for there might not be any Temple built for the worship of God , but at Ierusalem . Confer Deut. 5. with the 4. of Iohn .

CHAP. III . Of the second Helpe .

{αβγδ} , or the right pointing of a Scripture .

THE De accent . lege Buxtorf . tiber , et gramat et Eliam levit. points and accents are naturally Canon . bred with the Scriptures , delivered by GOD to Moyses , out of Mount Sinai , and so to the posteritie .

Talmud , Talm . Ierus . l. Iomo . cap . 1 Medrash ex Zohar . Othun ●ullehu cegupha lo naphsha . Omnes literae sunt vt corpus Confir . sine anima . Letters without points , are like a body without a soule .

The Hebrewes say , Me●r . shex Zohar . Halkore belo hametbeg carrok●b belo harezen . Qui legit sine puncto , vt qui equitat Illust . sine fraeno , that is ; He who reades without the points , is as he who rideth without a bridle . And againe , Col perish shelo gnal derech hat agnamim lo tob lo , Omnis expositio quae non secundum punct a accentus non bona est ; that is , Every exposition which is not according to the points , is not good for thee to follow . Therefore the Hebrewes cals the accents tagnamim accentus , because they season the reading , and giues it the right relish , as sawce doth the meate .

The right pointing of the Scripture , is a most necessary Canon . helpe for vnderstanding the Text .

After the Lord said , let the waters bring forth abundantly Gen. 1. 20. every creeping thing : and let the fowles flie vpon the earth . * Where this starre * is placed , it shewes alwayes the wrong reading . 1. Example . Because the vulgar Translation marketh not the point Atnach , at creeping things here ; therefore sundry haue gathered , that the Fowles were created of the waters , contrary to the Text , Gen. 2. 19. Out of the ground the Lord God formed euery beast of the field , and euery fowle of the ayre .

And they offered burnt offerings , ( to wit ) Lambes : and Exod 24. 5. they sacrificed peace-offerings ( to the Lord ) to wit , Bullockes . *

There Talm . intract . de festis . 〈◇〉 6. supe . Exod . 24. 5. was a question betwixt the Disciples of Hillel , and the Disciples of Schammai , what were the sacrifices which were offered by the Israelites in the wildernesse , the sect of Hillel held , that it was the daily sacrifice or burnt offering which they offered : The sect of Shcammai held , that it was a voluntary sacrifice which they offered : but if they had marked the right pointing of the Text , this controversie would haue soone ended ; they might haue seene two distinct sacrifices set down there . They should not haue read the Text without the distinction Atnach , at burnt offering , as they did ( and they offered burnt offerings , and sacrificed peace-offerings .

And he was with the Lord fortie dayes and fortie nights , Exo . 34. 28. and he did neither eate bread nor drinke water : and he wrote vpon the Tables . *

Who wrote vpon the Tables , whether God or Moyses ? Deut . 10. 2. Deut . 10. 2. It is expresly sayd , that God wrote the second Tables , then for to cleare the place in Exodus , wee must marke the accent Atnach , set downe before ( and , ) and Moyses did neither eate nor drinke : here is the rest , and he wrote ( to wit , God ) or dum scriberet scilicet Deus , while as he wrote , ( to wit , God . )

But when the daies of her purification shall be fulfilled , Levit . 12. 6. whether for a sonne or a daughter ; shee shall bring a Lambe . *

Augustine not observing the Hebrew point Segolta , which is put after daughter , thought that she was to offer her offering for her sonne as well as for her daughter , contrary to the Scripture ; for the male childe was to be circumcised the eyght day , & consequently was cleane ; and the females were circumcised in the males . The sonnes of Iacob say to Hamor , Shall we giue our Sister to Gen 34 14 one that is vncircumcised . But this we will consent vnto you , that euery male be circumcised among you .

Fortie stripes shalt thou giue him , but no moe . Deu 25. 2. 3

The Iewes had a tradition of giuing the guiltie thirtie nine stripes , but not full fortie . I received of the Iewes 2 Cor . 11. 24. th●ice fortie stripes lacking one : the reason commonly is , why they substracted one was for pittie : but the ground of the subtraction was the custome of the Iewes following the Talmud . Talmudike reading , omitting the distinction which is in the Text ; for the Text distinguisheth these two , He shall be beaten before him with a certaine number , then it subioynes , Thou shalt beate him with fortie stripes : but the Talmudick reading ioynes them both together , passing by the point , ( He shall be beaten before him with a certaine number , with the number of fortie ) that is , that which goes next vnto fortie , or immediately before fortie , the Text sayes not ( say they ) fortie in number : for then full fortie must be vnderstood ; but because the Text sayes , Rammisper in numero , in number , he would say ; Let him be beaten with as many stripes as hee may beare according to his desert .

Before the light of God went out in the Temple , Samuel 1 Sam . 4. 4. slept .

The not regarding the point made a wrong reading . Before the light of God went out , * Samuel slept in the Temple . 2 Sam 7. 18. No man might sit in the Temple , farre lesse sleepe in it . The King sat onely in the outward Court , and the Priest stood : therefore when Samuel slept , hee slept in a Chamber hard by , and not in the Temple .

The iust by faith , shall liue ; Wee must be first iust by faith before God , and then liue ; and not first iust , and Habac . 2. 4. Rom. 1. 17. then liue by faith before God : this is the right reading . But some reade it wrong , thus ; The iust , * shall liue by faith . That the former is the true reading , is proued by the Apostle , Rom. 1. 16. 17. Onely the iust shall liue before God : but the iust by faith is onely iust ; therefore onely the iust by faith shall liue before God . The Covenant of the Law sayes , ( hoc fac , & vives ) Doe this and thou shalt liue ; here subiectum , of this proposition is , hoc fac ; and the attributum of it , is , vives . So this in the new covenant ; The iust by faith shall liue , here subiectum is , The iust by faith , attributum , shall liue .

They shall deliver you into their meetings and Synagogues , Mark . 13. ye shall be beaten , and shall be presented before Rulers and Kings .

The wrong reading , they shall deliver you to their Iudicatories , * and in their Synagogues ye shall be beaten : they were not beaten in their Synagogues , but before the civill Iudges in their Iudicatories .

He began , to be about thirtie yeares of age , * being as is supposed Luk . 3. the sonne of Ioseph .

{αβγδ} incepit , is not construed here with the Genitiue Seal . emend . tempor . case {αβγδ} , but is put absolutely here , according to the Hebrew phrase ; as in Gen. 9. 20. Tunc coeperat , Noe plantare vineam , To plant a Vineyard , and drinke of the Wine thereof . The wrong reading is thus ; Then he began to be about thirtie yeares of age , without any distinction . Dionysius following the wrong pointing , makes him but seuen and twentie yeares when he began his Ministery . Keplerus makes him to begin his Ministery in the beginning of his thirtieth yeare . But he began his Ministery in the beginning of his thirtie one yeare , being full thirtie .

This is life eternall to know the onely to be true God , and Ioh . 17. 3. whom thou hast sent Christ : This is the true reading .

The Arians pointed the place wrong , thus ; This is life eternall to know the onely , * to bee the true God , and whom thou hast sent Christ . So they would seclude Christ from being true God : For the exclusiue particle {αβγδ} , belongs not to the subiectum , life eternall , but to the attribute , The true God . Which particle in the Greeke sheweth cleerely , {αβγδ} : and the sense is this ; I hat yee may know the Father to bee that God , who is onely very God . If the Comma , were put after ( onely ) then it would seclude the attribute , the true God , from the Sonne , and the holy Ghost : but when it is rightly placed , it secludes the attribute onely from Creatures . Solus Pater est Deus , ( solus ) secludit attribu●um , ab alijs personis , sed vera lectio abominibus Creatur●s .

If any hearken not to our speech by an Epistle , note such a 2 Thes 3. 14. man .

The wrong pointing is this ; If any man hearken not to our speech , * note him by an Epistle . For it is not the Thessalonians , but Paul that should write the Epistle .

Whose names are written in the booke of the Lambe slaine , Revel . 13. 8. from the beginning of the world . *

Slaine , here is not referred to these words , from the beginning of the world , but to the words going before ; written in the Lambes booke from the beginning of the world .

Then said Paul : Iohn verily baptized with the baptisme Acts 19. 5. of repentance , saying vnto the people ; That they should beleeue in him which should come after him , ( that is ) in Christ Iesus : So when they heard him , they were baptized in the Lord Iesus : This is the right pointing . That they should beleeue in him which should come after him , that is , in Christ Iesus , and when they heard him , * &c. taking them for Lukes words : This is the wrong reading .

The right reading makes these to be Pauls words ( and hearing him they were baptized ) that is , Iohns hearers hearing himselfe . The wrong reading makes them Lukes words , and so make the twelue men whom Iohn baptized , to be rebaptized againe by Paul .

There was a certaine Iew , whose name was Mordecai , the Esther 2. 5. sonne of Iair , the sonne of Shemai , the sonne of Kish , * a man of Iemini ; which had beene carried away from Ierusalem with the captivitie .

The right pointing is , not to make a Comma after Kish , but after Iemini : for if it be set after Kish , then the relatiue will haue relation to Mordecai ; then Mordecai should haue liued from the captivitie of Ieconiah , till the Persian Monarchy . Therefore Tichcha set vpon Kish , is but semi-incisum , and hath not the force of a full Comma . For the Hebrewes haue their Semi-incisa , incisa , membra , & puncta : membrum , properly is the point which answers to the Greeke Colon .

Ye see then how that of workes a man is iustified , and not Jam . 2. 24. of faith onely . This is the right reading .

The wrong pointing is , That of workes a man is iustified , and not of faith , * onely .

If it were thus pointed , then it should carry this sense , Ye see then that a man is iustified by workes , and not onely iustified by faith : That is , That he is both iustified by workes and faith ; but the point is to be placed before and , and {αβγδ} is to be referred to {αβγδ} , signifying , Fide sola vel solitaria , The faith that is alone : It is one thing to say , that Man is not iustified by faith onely : which Iames never saith , and were a contradiction to Paul : and another thing to say , That a man is not iustified by faith alone , which is most true , and Paul never denyed it .

That this is the right pointing , and that the place hath this meaning ; it is evident thus .

First , by the drift of the place , which is not to shew , what place faith hath in iustification , for that is Pauls drift . Rom. 4. 5. But to shew what faith it is , that hath place in iustification against Solifidians .

Secondly , By the examples alledged , for Abraham was iustified before God , long before the oblation of Isaac ; and Rahabs worke could not iustisie her before God , because she was stained with many imperfections .

Thirdly , by collation of other places of the same Text , vers . 14. where he speaketh of the having of faith with workes : and not of iustifying by workes with faith .

Fourthly , the Syriack translates it fide sola , faith alone .

Fiftly , verse 20. {αβγδ} without workes is dead , that is , That faith which hath no workes is dead : and not , Faith without workes is dead , as Beza distinguisheth well ; as if faith were quickned by workes .

Lastly , when {αβγδ} signifieth onely , and not alone , it is other wayes placed , {αβγδ} , as the Greekes vse to speake : But placing it after {αβγδ} , it signifies {αβγδ} , fide solitaria . I conclude this then , that we are iustified by faith with workes associtiuè , but not by faith and workes copulatiuè . I worship Christ with his flesh associatiuè , but not Christ and his flesh copulatiuè . So , I honour the King with his Crowne associatiuè , but , I honour not the King and his Crowne copulatiuè .

The commands are pointed after another manner , then any of the rest of the Scriptures ; for some of them ye shall see distinguished by a full point , and lightly : also ye shall see Atnach and Zakeph katon , that is , Colon and Comma maior both ioyned , the first as a note of greater distinction , and this of a lesser . So ye shall see Silluck and A ful point , & a colon . Atnach , ioyned together after some of them .

Whence came this divers pointing of the Law .

The reason which the Iewes giue is ridiculous , they say the commands are all ioyned together without any full distinction , Bedibbur echad , sermone vno , at one speech , that is , without any rest , because God pronounced them all with one breath . They are distinguished againe , say they , because men cannot without resting pronounce them .

But the truth is , that the commands , as they are distinguished , so there is a full point , to make the distinction ; but because there is a great affinitie amongst them , therefore it is also that they are lightly distinguished ; & it is to be marked , that these commands which are set downe without any coniunction in Exodus the 20. Deut . 5. 18. are set downe with a copulatiue , Thou shalt not murder , and , thou shalt not commit adultry ; to teach vs the conioyning of the commands as into one body , which must also be done in our practise . The Schoolemen say well , Tota obedientia est copulatiua , the whole law is copulatiue . Iam . 2. 20.

CHAP. IIII . Of the third Helpe .

{αβγδ} , or collation of Scripture with Scripture .

COllation of Scripture with Scripture , is a Canon . most profitable help to bring vs to the sense of the Scripture .

Act. 16. 10. {αβγδ} , Confir . being assured that the LORD had called vs to * Certifacti ex collatione scripturarum . Preach the Gospell vnto them .

As the middle lampe of the Candlestick , being enlighned Illust . from the fire of the Altar , one lampe gaue light to another ; so the Word of God having light from Iesus Christ , one Scripture then , giues light to another .

The Iewes vsually conferred Scripture with Scripture . Canon . Act. 15. Moses is read of old euery Sabboth in the Synagogue .

When Buxtorf . Tiber . they read Moyses Law , they read so much of Illust . the Prophets answering to the Law . They divided Moses law into 53. equall Sections , ioyning two short ones : and ends them all in a yeare , allowing a Section to euery Sabboth These Sections were called Parascha in the Law , and Haphtarah in the Prophets : as ye would say , divisions , or a distinguished part of the Text .

They were called also Sydra , à Sedar , ordine , in the Chaldie : and the Apostle Coloss . 2. 17. 18 hath relation to this manner , {αβγδ} , in parte Sabbathi : it was called Talmud . lib . chagiga . Pereck , or Cheleck , as ye would say , In tractatu de ●●●to , places for the feasts : for they had so much allotted for them to read in their feasts .

These Sections were distinguished by three great {αβγδ} . in the Law , and by three great {αβγδ} in the Prophets . But there is one of them , Gen. 47. 28. which is not distinguished as the rest , by three great P. P. P. And the Iewes giue the reason to be this , because it is the shutting vp of the Booke of Genesis , yea and of the whole Law and Prophets to the comming of the Messias : and because the time of his comming was not expresly set downe ; therefore they continued this Section with the former .

The occasion why they ioyned these parts of the Prophets , with these of the Law , was this ; when they were vnder the persecution of Antiochus Epiphanes ; He polluted 1 Math . 9. ●3 . the Temple , tooke away Circumcision , and forbad the reading of Moyses Law vnder paine of death ; therefore they called him Antiochus haraschi , Antiochus the wicked . Now least they should altogether want the reading of Moyses Law , they made choice of certaine parts of the Prophets , most answerable to the parts of the Law , which they read before .

As for this place Gen. 1. 1. In the beginning God created heauen and earth . They made choice of the Prophet , Brught . concent . Esay 42. 5. So saith the Lord , Creator of the heauen and earth : and they read to the eleventh verse of the fortie three Chapter , which hath this marginall note vpon it , Gnad kan , huc vsque , thus farre . {αβγδ}

The second distinction was this ; These were the generations Gen. 6. 9. of Moab . In place of these words , they made choice of the words of the Prophet , Esay 54. 11. Canta sterilis , Sing thou barren : for as the first place intreats of the naturall generation of Noah ; so doth this , of the spirituall generation of the Church .

Their third distinction was , Gen. 12. 1. Abi tibi , Goe vnto a land : For this , they made choice of the fortie of Esay , from the 25. verse to the sixteenth of the forty one Chapter : for as in this Section of Genesis , the departing of Abraham out of his owne Countrey to a strange land is handled . So in this Section of the Prophet Esay , there is a comfort set downe to the Israelites in banishment . And so forth to the end of the Law ; as yee may Biblia Hebraica . see the places paralleld in the end of the Hebrew Bible .

When the tyrannie of Antiochus was ended , they began againe to reade Moses after the old manner , and they read still the places of the Prophets with him . These places of the Prophets they called Haphtara from Patar cessare , to cease , for they being ended , they went home , and he was called Maphtir cessator , who read this last part in the Prophets .

When they ended the reading of the Law , they had a feast , which they called Schimchath tora , laetitia legis , the ioy of the Law : this was the 23. of Tizri .

These Sections or divisions received in the Liturgie of the Church , were not Divinae institutionis , by diuine appointment : for oftentimes they make a Section , where there should be a continuance of the History .

The eleuenth of Genesis , at the 32. verse , is separate by their Section , from Genesis the twelfth , where the History is continued ; for God spake these things to Abraham when he was in Mesopotamia , before he came to Charran . Act. 7. 3.

But it may seeme these Sections were appointed by God , and that they were kept by the people of God as divine . Nehem . 9. For when the mourning of the people for their Moabitish wiues , was interrupted ; all the time of the feast of the Tabernacles , that is , to the 22. day of the moneth of Tizri . Scaliger de emend . lib . 7. They began not to take vp their mourning againe , till the 24. day of the moneth : the 23. day was a day of ioy , because they ended the reading of the Law that day .

The latter Iewes appointed many fasts and feasts ( as may be seene in the Kalender ) which they had no warrant for out of the Word of God : neither is the ground cleare enough out of this place , that they keepe the feast that day , that it will now follow ?

When they ended the reading of the Law , the next Sabboth they called it Sabboth Beresheth , requies in principio : they began their reading in this moneth of Tizri , because they held generally that the world was created in September .

Besides the reading vpon the Sabboth , they read these Paraschaes or Sections vpon the weeke dayes also , but they read not the whole Sections : and these who would seeme to be more devout , fasted these two dayes also : and of this the Pharise boasted , I fast twice in the Sabboth , that is , in the weeke . The Iewes in the East began What this Dijon signifieth , see in the treatise of the Sabboth hereafter . this fast , vpon Dijun , and ended it in Dijon , the fift day of the weeke .

This collation of Scripture with Scripture , the Apostles Canon . afterward vsed it .

The two Testaments are Gods two Silver Trumpets , Illust . and his two lips , as it were , breathing out one truth .

When the Apostles cites Scripture to confirme their Canon . I. doctrine , it is not because their doctrine stands in need of confirmation ( as ours doth , For all men are lyers . ) But Esay 9. 17. it is for our cause , to let vs see the harmony and consent that is betwixt the Old and New Testament . Talmud . Hierosoly mitam●● . The Iewes say well , The Law needs no fortification .

When the Apostles compare Scripture with Scripture , Canon . II sometimes the reference is in expresse words : sometimes the collation is in the matter , and not in the words . Scriptum est in vocibus & scriptum est in rebus : it is written in the words and the matter ,

Zach. 6. 12. A branch shall rise , Netzer . Math . 2. ( Behold he shall be called a Nazarit . ) Netzerit , and not a Nazarit : Chrysost . Esay 11. 1. The Evangelist expounds the Prophet in sense , though not in words , for Christ was not a Nazarit . Therefore these words in Mathew , should be interpreted , he shall be called a Flower , or a Branch ; the Scripture cals a Mat . 2. 23. child a Branch , and a branch a Child . So the Hebrewes cals ( Bath ) a Daughter , and the apple of the eye , because his daughter is as deare to him as the apple of his eye : Per Metalepsin , one word put for another , hauing some similitude .

When the Apostles cite the Testimonies of the Old Canon III Testament , sometimes they change some thing for illustration .

But thou Bethlem Ephrata , are the least of the Rulers of Micha . 5. 1. ●udah , out of thee shall come forth to me , who shall be Ruler 1. Example . in Israel . But Math . 2. 6. And thou shalt not bee the least : That which Mathew sayes , Micah insinuates , Out of thee shall come he who shall not be the least : and Michas words may be read thus , by an interrogation . Art thou the least of the Rulers ? Thou art not : as Iob sayes , Wilt thou draw Iob 40. 30. the Whale with the booke ? that is , thou canst not .

Let vs eate , let vs drinke , for the morrow wee shall dye : ●say 22. 13 2. But the Apostle , 1. Cor . 15. 32. puts it in the present time : The morrow we dye . For illustration , to expresse the boldnesse of these Sadduces and Epicures , who would eate and drinke securely , although they were presently to die : and the Chaldie Paraphast addes , ( and not rise againe ) to shew that these Epicures looked not for the resurrection .

Mine eare hast thou pearced : but the Apostle , Hebrewes 10. 5. hath it thus ; A body hast thou fitted to me : for illustration : Christs obedience began at his eare , but his Psal . 40. 7. He● . 14 5. whole body was obedient when he offered himselfe vpon the Crosse .

He ascended vp on high and receiued gifts : but Ephes . 4. 8. He ascended vp on high and gaue gifts . For illustration , Psal . 47. 5. Ephe . 4. 8. all the gifts which Christ receiued , he receiued them to this end , that he might bestow them vpon his Church .

That thou mayest be pure when thou iudgest : but Rom. 3 Psal . 51. 4. 4. That thou mayest over come when thou iudgest : for illustration , for they who are pure overcome in iudgement .

Sometimes the Apostles adde some thing for illustration . Canon . IIII .

With Hysop and Scarlet : but Hebrewes 9. 19. he addes , Exod . 24. Hysop and Scarlet wooll ; because all the Scarlet about the Sanctuary was of wooll Xylinum , which was the wooll of a tree : for there was no Silke in the Tabernacle Ainsworth on Exod . ( as some coniecture ) because it comes of the Worme , a creeping thing , which was vncleane by the Law , therefore Byssus was fine linning of Egypt , and not Silke .

Thou shalt loue the Lord thy God with all thy heart , soule , Deut 6. 5. and strength : and Christ addes , {αβγδ} , Both with the efficacie of the mind and will . And the Scribe addes a fift word , Marke 12. 33. {αβγδ} , Vnderstanding , by which diversitie of words ; God would let vs see that we should loue him vnfainedly , and that all the springs or fountaines Psal . 77. 7. within our soules , should praise him .

And God gaue them Saul the sonne of Kish , a man of the 1. Sam . 9. 16 Tribe of Beniamin : but Acts 13. 20. He gaue them Saul , a man of the Tribe of Beniamin fortie yeares . For illustration , to cleere this part of the Chronologie the better .

Sometimes they omit some thing for illustration .

How beautifull are the feete of these who bring the glad tidings Canon . V. of salvation vpon the mountaines . Paul , Rom. 10. Esay 28. 16. Rom. 10 15 citing this place , leaues out ( vpon the mountaines . ) The Prophet when he went to prophecy , he went to Iudaea , a mountainous Countrey , but the Apostles were to goe into the whole world : all the world is not mountainous , therefore he leaues out pertinently , vpon the mountaines .

Honour thy father and thy mother , that thy dayes may bee Exo . 20. 12. long in the land , which the Lord thy God giueth thee : but the Apostle to the Ephesians repeating the same , leaues Ephes . 6. 3. out ( which the Lord thy God giueth thee . ) For the Christians were not to goe to Canaan to dwell againe .

Collation of Scripture with Scripture , is either in the Canon . phrase , when we compare the phrase of the Old Testament with the New : or in the type and the thing signified . Thirdly , in the type with the antitype . 1. Pet . 3. 21. In all these we must take heede that our {αβγδ} be {αβγδ} , alike .

Of phrases not rightly matched , nothing is concluded . {αβγδ} .

Hic est sanguis Testamenti seu foederis . This is the blood Canon . 1. of the new covenant . Math . 26. 28. Hoc est sanguis meus : This is my blood . Exod . 24. 8.

These two places are not well matched ; the one place is proper , the other is tropicall : for when Moses sayes , This is the blood of the Covenant , he pointed at the blood of the sacrifice , which was blood indeed : but when Christ sayes . 1 Cor . 11. 24. Luke 20. 20. The wine which was in the Cup , was a Sacrament of his blood .

Hoc facite , the Iesuites expound it sacrificate , sacrifice . {αβγδ} . 1 Cor . 11. So Iudg . 13. 15. Facere hoedum , id est sacrificare , to kill a Goat . These places are not rightly compared .

Facere hoedo , to kill a Goate ; facere vitula , to kill Calfe , est sacrificare , to sacrifice ; sed facere vitulam , is onely mactare , to slay . Gen. 18. 7. So Exod . 12. 17. So Exod . 29. and 30. Facere iuvencam , is not there to sacrifice ; but to slay and prepare it , that it may be a sacrifice .

Iudges 13. 15. Faciemus coram te hoedum caprarum , signifies , Let vs sacrifice for thee a Kid ; therefore , facere hoedum , signifies here , to sacrifice .

These are the words of Manoah and his Wife to the Angell , whom they knew not to be an Angell . What answeres the Angell ? If yee hold me still I will not eate of your meate , and if ye offer a sacrifice , offer it to God : So Facere hoedum , is both to prepare the Kid , that it may be eaten , and , to kill it , that it may be ready to be sacrificed : but it never signifies , to sacrifice .

To compare the prophecy and the event , giues great {αβγδ} . Canon . II . light to the Scriptures , if they be rightly matched .

The Scepter shall not depart from Iuda till Shilo come . Gen. 49. 10.

When P. Cunaus de repub . iud. Gabinius the Pro-consull established fiue Synedrions of equall authoritie : ( the first in Ierusalem ; the second , in Gadara ; the third , in Amathus ; the Fourth , in Iericho ; the fift , in Saphar . ) Yet the Scepter was not taken away from Iuda , although it was weakned much ; and it is to be marked , that there hangs a Scepter still aboue their heads where they sat in Synedrio , to put them in mind , that the Scepter should not depart from them till Shilo came ; neither did it depart from them till Christ was borne : Iosephus . then Herod killed those of the Synedrion , and tooke the government to himselfe .

And there shall not want one of the posteritie of Ionadab , Iere . 35. 18. to stand before me for ever .

The accomplishment of this Prophecy was , Scal . in Elench . trihar . when the Chasidim repaired the ruines of the Temple , in the time of the Maccabees , and vntill the destruction of the Temple .

And the gates of Libanus shall be opened . Zach. 11. 1.

The Talmud . lib . Ioma . cap . 4. fol. 39. Iewes say , that this prophecy was accomplished fortie yeares before the destruction of the Temple , which is called , Domus sylva Libani , The house of the forrest of Libanus , 1. Kings 7. This is to be marked , because the vale of the Temple rent in two , iust fortie yeares before the destruction of the Temple . In the Syriacke it is , facies Templi scissa est , The face of the Temple was rent .

Sion shall be plowed like a field . Mich . 3. 12.

The accomplishment , when Turnus Ruffus came in with a Plough , and tilled vp the very ground of the Temple ; Scal . canon Isagog pag . 104. for the Romans , when any Cittle rebelled against them , they caused to plough it vp with a plough , as it was their custome when they built Cities ; first they drew a draught round about them with a plough .

And the abhomination of desolation shall be set vp . Dan . 12. 1. Mat . 24. 15.

The accomplishment of the Prophecy Alexander ab Alexandro . when the Romans caused display in the Temple , the spread Eagle , and the abhominations , contrary to the Law .

A stone shall not be left vpon a stone . Luk . 19. 44.

The accomplishment : Tripart histor . lib . 6. cap . 48. de Iuliano . when Iulian the Apostate hyred the Iewes to build the Temple of Ierusalem againe , they began first to raze the old foundation , and not to leaue a stone vpon a stone in it : here they accomplish the Prophecie , but there comes a fire which scatters them , that they did never build a new Temple againe .

When a wrong accomplishment is applied to a prophecy , Canon . they are not rightly paralleld .

And within threescore and fiue yeares , Ephraim shall be destroyed Esa . 7. 8. from being a people .

The false accomplishment , when the Israelites went into the Countrey of Arsarat in Tartary , beyond the 2. Esdr. 13. 45. Caspian hills , inclosed there by the Sabbaticall River : but the true accomplishment was , when they were carried vnto the land of Medea by a Assarrhadon . 2 Kin . 17. 6

And he shall enter into Egypt , and the Idols shall fall before Esa . 19. him . A false accomplishment , Sozom . when Christ fled to Egypt ( some say ) all the Idols fell downe before him , and that the tree Persea bowed thrice downe , and did homage to him . This was the fault of the Ancients , that strained the prophecies too much , in applying them to Christ .

There shall arise a Starre in Iacob . Num . 23. 17.

A wrong accomplishment , Hier . cont . ruf . Talm . in l. Iachusin . when Ben Cosbi , in the dayes of Hadrian the Emperour , gathered a multitude of Iewes together , calling himselfe Ben Cokiba , filium stellae , The sonne of a Starre , applying this prophecy to himselfe : but experience taught him afterward , that he was Bar Chosiba to them , The sonne of a lye . But the true accomplishment is in Christ , who was the true Starre arising Luke 1. out of the East .

And in that day holinesse to the Lord shall be written in the Zach. 14. 20 horse bridles .

A false accomplishment , when Helena found the Crosse of Christ , and put a peece of Euseh . in vita Constantine . it in the bridle of Constantine her sonne . But the true accomplishment is vnder the kingdome of Christ , When all things are made Tit . 1. 15. holy to those that are cleane .

Thou shalt tread vpon the Serpent , and the Cockatrice . Psal . 91. 13.

A false accomplishment , when Pope Alexander set his foot vpon the necke of Fredericke Barbarossa , and tread vpon him . But a true accomplishment , when Christ did tread Sathan vnder-feete .

And there shall be a cleane offering offered to the Lord in Malac . 1. 11 all places .

A false accomplishment , when the Papists apply this to the Masse : for all the faithfull ( who are a royall Priest-hood to God ) offers this spirituall offering to the Lord . The Prophet speaking of the spirituall worship Esay 19. 29. Esay 65. 7. Mal . 3. 4. of the Gospell , expresses it often by the ceremonies of the Law : they mention the burnt offerings , the sheepe of Kedar , the rammes of Nebaijoth , and to goe to Ierusalem .

This sacrifice which the Prophet speakes of , is vnder the New Testament but the spirituall sacrifices of prayer , and vertues of charitie , were common to the Iewes vnder the Law .

The Christian worship , that succeeded the Iewish worship , was not meerely spirituall as ours , for they had carnall sacrifices with their spirituall . 2. Although the worship of God was still spirituall , ( and no worship may succeed it ) yet the same in substance came forth in divers manner : so the worship of Christians , did succeede the Iewish that was covered .

Many moe examples might be set downe , concerning Dittologie , or double reading ; Stigmatologie , or right poynting ; Analogie , or right Collation : But I studie to brevitie . For any diligent man , by helpe of the Canons , and examples set downe , may make vp a whole Booke of such , the way being made plaine before him .

CAP . V. Of the fourth Helpe .

{αβγδ} , or the Translation of a Scripture , or {αβγδ} . the Translation from one tongue to another .

THE Translation of a Scripture out of Canon . the Originall tongues , into other Languages , is a profitable helpe for the vnderstanding of the Scriptures .

There is into a Text Paraphrasis , Metaphrasis ; Confir . Coeli●● . and Ecphrasis .

Metaphrasis , is when we translate out of one language to another , as neere the words as we can .

Paraphrasis , is when we follow not the words so strictly , but by a larger circuit of words , we expresse the sense .

Ecphrasis , is when we make a narration onely , according to the sense , having no respect to the words .

A Metaphrase , Deut. 22. 6. Ye shall not kill the dam vpon the Egges . Ionathan Paraphraseth it thus ; As our Father in heaven is mercifull , so be yee mercifull vpon earth ; therefore in one day ye shall not kill the Cow and the Calfe , the Ewe and the Lambe .

The Ecphrasis of it , Ye shall not be cruell .

Leuit. 19. 28. The Metaphrase , He who polluteth himhimselfe with the soule of the dead .

The Paraphrase , ( With the bones of the soule ) to let vs vnderstand , that by soule there , he meanes the body .

Ecphrase , He who pollutes himselfe .

If it be said , that which is not authenticke should not be read in the Church , no Translation is authenticke , therefore it should not be read in the Church .

A liquid est primario authenticum , primarily authentick , aliquid secundario , secondarily authenticke ; a Translation is authenticke , in so farre as it agrees with the originall .

How farre are we bound to beleeue a Translation ? Quaest.

Here we must vse the distinction of necessitas consequentis , necessitie of themselues ; and necessitas consequentiae , the thing that followes on them : Necessitate consequentis , we are bound onely to beleeue the Scriptures for themselues : we beleeue a Translation , necessitate consequentiae , putting this , or this , ( that is ) we beleeue a Translation , in so farre as it is agreeable to the authenticke Scripture .

PARAGR . I.

Of the necessitie of a Translation .

WIthout Translation , the Scriptures could not be Canon vnderstood by forraine people .

1. Cor . 14. 11. If I speake in an vnknowne tongue , I am Confir . but as a Barbarian .

When Ptolomaeus Philadelphus had gotten the Copie Illust . of the Hebrew Bible out of Iudaea , to put it in his Library in Alexandria , he vnderstanding nothing of it , said ; Epiphan de ponder . What profiteth a sealed vp fountaine , or a hidden treasure ? therefore he sent to Iudaea for learned men , to translate the Bible .

PARAGRAPHE II .

Of the seventies Translation

THis Translation of the seventie , was the first Translation which ever was of the Bible , and it was by Gods speciall providence , that it was translated by them : for by it the Lord made a way to the calling of the Gentiles ; Ioseph lib . 1. antiq . sayes that they translated onely the fiue bookes of Moses . there was no Translation before it in the daies of Alexander the Great , or aboue : for whatsoever Plato or Aristotle learned of it , it was by Tradition , not by Translation .

The seventie were not {αβγδ} , Inspired immediatly by Canon . 1. the holy Ghost , when they translated this Scripture .

Of purpose they studied to change some places , for Illust . feare of giving offence to Ptolomie , and his Queene : if we please men , then we are not the servants of Christ . Gal. 1 10.

When Demosth . Philip came to the Oracle of Apollo , the Priests caused the Oracle to answer to his humour , and therefore it was said {αβγδ} . So they would make the Scriptures d P. Crin . humour Ptolomie , and so {αβγδ} .

These places make their wrong Translations manifest .

And God ceased from all his labours the sixt day , and rested Gen. 2. the seventh day : Least King Ptolomie should haue asked 1. Exam . them ; What ? Made God any thing vpon the seventh day , and then rested ?

Moyses tooke his wife and his two sonnes , and set them vpon an Asse : but the seventie translates it thus . Exod . 4. 20. Chronicon templi secundi siue annales regum Israel . Moyses tooke his wife , and his two sonnes , and set them vpon that which was vnder the yoake ( {αβγδ} : ) Least King Ptolomie should haue derided our Master Moses , because he rode vpon an Asse , and that he should not say , how could an Asse beare a woman and her two sonnes , hee would never haue done this , if he had not beene a begger ?

Ye shall not eate of a Hare . They translate it not {αβγδ} , Leuit. 9. 6. a Hare ; but {αβγδ} , rough-foote , because the Kings wife was called Arn bath , a hare : they would not translate it a Hare , least the Queen should say , that the Iewes did mocke her .

I tooke of them not an Asse ; but the seventy translates Num . 16. 17. it thus . I tooke of them nothing of valour . Least the King should say hee tooke not an Asse , but hee hath taken some other reward , therefore they translate it {αβγδ} , putting Chamud desiderabile , for Chamor asinus .

The sonnes of Israel : But the seventie translates it , the Deut 32 8. Angels of God ; least the Heathen should take offence heere , that Israel should bee matched with the seventie Nations ; that is , with all the people of the world . Talmud . lib . Meghillah . The things beneath ( say they ) signifie mystically things aboue : the seventy Nations , signifie seventie Angels , who are about Gods glorious Throne ; the presidents of the seventy Nations . Doth not the Apostle confute this doctrine , Coloss . 2. 18. and herein the seventy followes the Platonick errour of the Iewes .

Thirteene such places they translate , as Iosippus and Talmud . Babylon . the Talmud testifie : but how ridiculous reasons they are , ye see ; which shews , that they haue not beene immediately directed by the holy Spirit .

The second reason , which proues them not to be II . {αβγδ} , is this : the seventy hath added to the number of the yeares of the Fathers , an hundred yeares to each one of them . Gen. 5. which is not in the originall , that they might seeme to match the fabulous Egyptians in the number of their yeares : and so , They would lye for Iob 13. 9. Gods cause .

The third reason , which proues them not to be inspired III . by the holy Spirit , is this ; they haue added three or foure verses to the end of Iob , which are not originally set downe in the Hebrew .

Aristeas . The seventie washing their hands every day , in token Canon . of their sinceritie in this worke , seemes not to haue beene so sincere in this busines .

Therefore that which some report , Ioseph . de antiq . Iud. that they were Illust . shut vp in severall Cells , which long after were to be seene in Alexandria . Hieron . in Pentateu●h . Moysis praefatione . Hierome reiecteth as a fable ; shewing that no such thing is reported by Aristeas , that was present at the businesse , and that no remainder of any such Cells was to be found at Alexandria , but that they met in one place , and conferred together every day , till the ninth houre , and in seventie dayes perfited the whole worke . Augustine August . de doctrina Christiana lib . 2. cap . 15. leaueth it doubtfull . This fable is vrged by some , to proue that these Translators were guided by a Propheticall Spirit ; therefore Augustine cals them , Saepius Prophet as & eodem quo prophetae spiritu in citatos illa scripsisse , etiam in quibus ab Hebraea ratione dissentiunt : oftentimes Prophets , and to be stirred vp with that same Spirit that the Prophets were in writing those things also , ●n which they disagree from the Hebrew writing : but Hierome condemneth this .

Although the seventie were not immediately inspired Canon . by the Holy Ghost in writing , yet the Church hath accounted their Translation next vnto the holy Scriptures .

Some holy Writ is Authenticae veritatis , of authenticke Illust . veritie : Some is Ecclesiasticae vniversalis receptae , received vniversally in the Church : Some but Ecclesiasticae particularis , particularly received in some Churches .

Authentic●e veritatis , as the Hebrew Translation of the Old Testament .

Ecclesiasticae vniversalis , the Translation of the seventie received in all Nations .

Ecclesiasticae parcicularis , The Translation of Ptolomaeus Lagus , received onely in Egypt .

The Greeke of the New Testament , is Authenticae veritatis . The Syriacke is Ecclesiasticae vniversalis : but Hieromes Translation , is Authoritatis privatae . The Greeke Text is , {αβγδ} : The Latine and Syriacke , is {αβγδ} .

The Apostles themselues followed the seventies Translation Canon . in most things : therefore their authoritie must be more vniversall , then any other private mans Translation . Talmud . Babylon .

It was great presumption in the orientall Iewes , who Illust . dwelt at Babylon , ( and keepe still the originall Text ) to keepe a yearely fast called These Angaria were kept by thē when any lamentable thing fell amongst them , as the burning of the Temple , and such . Angaria , because the Bible was translated in Greeke by the seventie : and they say , that there was three dayes vniversall darkenesse when it was translated , and they call the westerne Iewes in derision ( who follow the seventies Translation ) Kira lemi phrang lectionem retrorsam : The backward reading , because they read from the left hand to the right .

They called the other reading , Hactore giphtit , which is , From the right hand to the left . The westerne Iewes were said , {αβγδ} , Legere Egyptiace , that is , To vse the Greeke tongue : they were called Hellenistae , because they vsed the Greeke Translation in their Synagogues

Vpon Scalan Eusib . this , there arose a great contention betwixt the Iewes and the Graecians , Act. 6. 1. That is , the Graecizing Iewes ; and the other Iewes who kept the Hebrew Text , the chiefe of these dwelt in Babylon . 1. Peter 5. 15. This hatred continued afterward when the Graecizing Iewes ; had their Synagogues distinguished from other Iewes ; Beniamen Tudel . Beniamin Tudelensis saith , that in his time there were two sorts of Iewes in Alexandria , Babylachim & ikrikin , id est , Gracizantium , & non Graecizantium , Gracizing Iewes , and not Graecizing : for the Babylonion Iewes followed not the Greeke Text .

Learne to put a difference betwixt these three sorts of Iewes : First , the Hebrewes who dwelt still in Palaestina : Secondly , these who were carried away to Babylon . 1 Pet . 5. 15. Thirdly , Hellenistae , or Graecizing Iewes , Iohn 7. Will he goe to the dispersed Greekes .

It was a great presumption in the Babylonian Iewes , to hate so greatly the Western Iewes , who followed the seventies Translation , seeing the Apostles themselues followes them in many things .

The seventie differed from the Hebrew Text in many Canon . l Full . Misc . things , because they followed the Syriacke tongue , which was then most in vse .

Raschang in the Hebrew tongue , signifies him who 1. Example . was condemned ; but in the Syriacke tongue , it signifies Psal . 1. him who was wicked .

The seventie following the Syriacke , translates Harashagna {αβγδ} , wicked ; for none were condemned but those who were wicked .

That thou may be iustified in thy speeches , and pure when 2. Example . thou iudgest . But the seventie turnes it , {αβγδ} vincas , and may ouercome : which version the Apostle followes , Psal . 51. 4. Rom. 3. 4. The seventie following the Syriacke , translates the word , as the Syriacke hath it . For Zeka in the Syriack tongue , signifies to ouercome , these who are pure overcome in iudgement .

Dabar in the Hebrew , signifies the Pest , in the Syriack , 3. Example . it is called Mothena , Death ; and the seventie following the Syriack , and Iohn 7. Rev. 6. 8. cals it {αβγδ} , Death . 2 Sam . 24. 15.

This Translation of the seventie perished , when the Library of Ptolomie was burnt by Pompey , therefore they are but fragments of it which we haue now .

PARAGRAPHE III .

Of the Translators that followed after the Seventies .

THE next Translation , was the Translation of Aquila , Canon . The second translation . borne in Pontus : first , he was a Gentile : secondly , a Christian : thirdly , an Apostate Iew . He Translated the Bible both corruptly , and contentiously .

This Ierome in Ezek . 3. Aquila had another Translation more accurate Illust . then the first , {αβγδ} dicta : It was called edition of the Iewes , because the Graecizing Iewes vsed it in their Synagogues .

The third Translation , was that of Theodosion , borne The third translation . in Pontus also : first , he was a Marcionite , after leauing his sect , became a Christian Orthodox in shew : he made defection from the Christians to the Iewes , and translated the Bible .

The fourth Translation , was that of Symmachus , vnder The fourth translation . Augustus Severus , a Samaritane ; who because hee could not get a place of dignitie amongst them , came to the Iewes , and was circumcised the second time . ( For they vsed to circumcise them anew againe , who made defection to the Samaritanes , or came from them . )

The fift Translation , was found inclosed in a Barrell The fift translation . at Iericho , and it is called the fift Translation .

The sixt Translation , was found in the yeare of Christ . The sixt translation . 230. at Nicomedia .

Origen ioyned all these together in one volume ; the seventieth , that of Aquila , of Theodosion , Symmachus two Coppies of the Originall ; one in Hebrew letters , and another in Greeke Characters : for which the booke was called Hexapla ; then he addes the other two , and then it is called Octupla .

Herein the Providence of God is to be seene ; as the Nota . Lord made the Mazorites , the instruments to keepe the reading vncorrupt : so he made Origen the Instrument , ( who was otherwaies but a bad Textuall ) to preserue the best Translations .

Tertullian Tertul . testifies , that in Serapaeo , ( the Library of Ptolomie ) the seventies Translation was put in Hebrew letters , and was vsed to be read in their Synagogues .

In some of their Synagogues , they read both the Hebrew and the Greeke , as at this day : and sometimes they vse to reade the Hebrew , and the Targum .

In Iustinus in Novellis . the dayes of Iustinian the Emperour , the old contention among the Iewes revived : some seeking that the Hebrew onely should be read ; some againe , that the Greeke onely should be read . The Emperour allowes the Hebrew , and the seventies Translation to be read : he discharges altogether {αβγδ} , that part of the Talmud , called Mischna , because it is full of old Wiues fables , but he allowes {αβγδ} , the second Translation of Aquila .

PARAGRAPHE IIII .

Faults in a Translation .

WHen a Text is Translated {αβγδ} , lightly , ( as Canon . 1. the Greekes speake ) then a Translation is servile .

A Translator is not bound to translate word by word . 1. Exam .

Vben Lo , is translated , Luke 20. hauing no children . But Deut . 5. 5. Math . 22. 25. hauing no seede .

Mincha , The meate offering , Acts 7. 42. is Translated {αβγδ} , Incense . But Heb . 10. 5. {αβγδ} , New slaine .

A Translation must not be {αβγδ} Magnos circuitus habens , having a large Paraphrase . luxuriant ; for then the Canon . 2. Paraphrase is in place of Translating .

As men powring Wine out of one vessell into another , take heed , that the vent be not too great , for then the Wine will corrupt . So , if a Translator take too great libertie to himselfe , he may corrupt the sense .

The Apostles when they cite Scripture , they are not Translators ; and therefore they are not bound to the words , but may adde or paire : and yet as Ierome saith , Ierome . they giue the full sense , pressed downe and running ouer . Luke 7.

A Translation must not be barbarous . Canon . 3.

The Iesuite thinketh that the Pope may make a barbarous Illust . word good ; but he thought otherwaies , who said , Romanum Imperatorem ius hominibus civitatis dare posse , non item vocibus . The Romane Emperour may giue Lawes to men in Citie , but he cannot giue Lawes to words .

He must not be {αβγδ} , or a contentious Translator . Canon . 4.

Such was Aquila , who as Hier . ad Pammath . de optimo genere interpre . Ierome testifies ; Non sensum sed Etymologias verborum interpretatus est : who interpret not the sense , but the Etymologies of the words . Thomas Aquinas sayes well ; We must not so much respect the originall , exact , and precise signification of words , as whereunto by vse and speech they are applyed .

Aquila translates {αβγδ} , Satyres , because they were hayrie : so for Hamma , Sol , the Sunne , he puts calorem ; so for lebina , Luna , he puts Album : so prognalmah Iavencula , a Virgine , hee puts abscondita ; because these were their true Etymologies in derivation .

A Translator must not affect {αβγδ} , Newnesse of Canon . 5. words .

This was Castalio . Castalio his fault : as Sequester , a Mid-man , Pro mediatore , genius pro Angelo , an Angell , ; obtrectare pro blasphemare , to blaspheme : so infundere pro baptizare , to blaspheme , and Respublica for Ecclesia , the Church .

A Translator must not be malicious . Canon . 6.

When our Lord hung vpon the Crosse , the Thornes Illust . but scratched his skinne ; but the speare pierced his side : so some Translations but raises the skin : but there is another malicious Translation which pierceth the side of Christ and his word .

Behold a Virgine shall beare a Sonne . Aquila of purpose , Caneni , they thought it no compound of Canan , and N● the affixt , but of Canan , and Iod , for Canan , signifies , nidificare or creare , or constituere . Ecclesiast . cus 24. followes the same error . {αβγδ} Possidere . {αβγδ} Nidificare . 1. Example . to disgrace Iesus Christ , translates it , Behold a woman shal beare {αβγδ} , Sonne . So the Papists of purpose to iustifie Esay 7. all their errors , they followed Ieromes Translation in all , and so they pierce the truth also .

But what , will ye make Ierome , that worthy instrument of God , a piercer of Christs side ?

God forbid : But the seventie , when they translated Prou. 8. 22. * Canant {αβγδ} , creavit , and not {αβγδ} , possedit ( God created me ) for ( God possessed me . )

They did not of malice stab Christ , but indeed they raised his skin . When the Arrians ( who denyed Christs Divinitie ) lighted vpon this place , they stabbed Christ by it . So Ierome , at the first translating sundry things amisse , hee but raised the skinne ; but the Papists iustifying all the errors in that Translation that goeth vnder his name , and preferring it to the Originall , in effect stabs the Lord . Did not Sextus Quintus the Pope , for the iustifying of the vulgar Latine , set out a Greeke Byble by Cardinall Carapha , Anno 1578. to cause men beleeue , that the Latine was according to the ancient Greeke whereas the Greeke was forged according to to the Latine .

And this is worst of all , when they would make Paul privie to their forgery . There is a place cited out of the foureteene Psalme , and out of other places of Scripture , which places , because they are cited together . Rom. 3. They dare bee bold to ioyne them all together in the foureteene Psalme ; affirming that Paul read them so in the seventie , and that out of the seventy they were set downe so , Rom. 3. And so they reade them still in their Churches , contrary to the Originall .

PARAGR . V.

What things are to be observed in a Translation

WOrds which haue beene kept still originally Canon . 1. should not be translated , Rom. 9 . {αβγδ} . So Iames 5. Ascends into the eares of the Lord Sabbaoh . Saboth , Haliluia , Amen , Belial , and such words , are received Nora . into all languages , therefore needes no Translation .

Words appropriat should not be translated to any other Canon . 2. vse , but kept for the vse they were appropriate to .

Super virum separatum , ( Natzir ) a fratribus suis . Vpon 1. Example . the man separate from his brethren . Here we cannot translate it ; vpon the man , and a Nazarite from his Brethren : Gen. 49. 16. because Nazarite , is a word appropriate to the Nazarites .

I planted Orchards : but in the Hebrew it is , I planted Paradises : yet we cannot translate it Paradises , because Eccles . 2. 5. 2 Sam . 19 it is appropriate .

That ye be not to me an adversary : Letasan , we cannot translate it here , That ye be not a Sathan to me . For Sathan is appropriate to the Deuill now .

I fast twise in the weeke : in the Greeke it is , In the Luk . 18. 12. Sabboth : yet we cannot translate it so ; because Sabboth is a word appropriate to the Sabboth day .

The Pharises wash the Cups : In the Greeke it is , Baptizes them : yet we cannot translate it Baptize , because it is Mar. 7. 4. a word appropriate to Baptisme .

{αβγδ} cannot be translated Deacon , but a Servant ; because this word Deacon , is appropriate through vse , Math . 2. 20. to Church-seruants .

Proper names when they are interpreted in another 3. Canon language : the interpretation should not be translated as Thomas called Didymus , we cannot translate it here ( twins ) so Talitha , Dorcas , we cannot translate it a Roe : so Cephas , Peter , a stone . But where it is an appellatiue , although interpreted , yet we may giue the interpretation of it , as Elimas , sciens , arabice ; by interprepation Magos , we may translate a Magitian : so Abba , Pater , Father : Shilo , which is by interpretation , sent .

Words which haue degenerate from the first imposition , 4. Canon . should not be vsed in a Translation .

Ye shall call me no more Baal , Lord , but Ischi my husband . Confir . So Idiota , 1. Cor . 14. should not be translated an Idiote Hos . 2. 16. now , but a priuate man ; because we take Idiote now for a Foole . 1 Peter 5. 3. {αβγδ} Dei , should not be translated Gods Cleargie ; because Cleargie is not taken for Clearkes , but Gods portion or lot : the people are called Gods portion . Deuteron . 32. 9. So the Wise men came from the East . Math . 2. 1. In the Greeke it is {αβγδ} , wee cannot translate it Magicians , for they are Sorcerers now . If now . If one should call a King a Tyrant , it were treason , or a wise woman Saga would be hardly thought of : so among the Latines , Fur , a Theefe , when before it was a Servant .

Virg . Quid faciunt Domini audent cum talia fures ? When Theeues . Slaues thus saucy are , What will their Masters dare ?

Words which are institute for profane things , are not 5. Canon . to be applyed to a Translation , to holy things .

{αβγδ} , a Priest , Heb . 7. 1. The Syrian translates it Cumar , Kumarim atrati , were the heathen Priests . Hos . 10. 5. which is never vsed of the Iewes , but to signifie a Heathen Priest : as Iudges 17. 10. come and be a Priest to me . The Chaldie hath it , Come and be a Cumar to me : And the Iewes at this day day cals the Monkes and Fryars Cumarim . So it were a vile thing to translate Nabi , Propheta , a Diuner , being now taken in a bad part .

Words of whose signification we are not sure : these 6. Canon . the Translator should keepe in the Text originally , and set his doubtfull Translation in the Margent .

The Psaltere which the Church of Antiochia vseth , Illust . is not translated out of the seventy Translation , but out of the Hebrew Text .

Psal . 81. 3. Because they vnderstood not what this 2. Example . word Cast , the new Moone meant , they kept still the Hebrew word in their Greeke Translation . So in the Arabicke Paraphrase , because they vnderstood not what this word Caesi , the new Moone meant , they left a blanke for it .

Kibrath haaretzh diaeta terrae , halfe a daies iourny of ground : because the 70. vnderstood not perfectly these words , Gen. 35. 16 they kept still the Hebrew words in the Greeke translation .

This is Ana , who found out Haiammim , Mules in the desert : because the Hebrew word was hard to be interpreted , Gen. 36. 24. therefore Aquila , Symmachus , and Theodosion retaines still the Hebrew word {αβγδ} .

The Chaldie and Arabicke , retaine the Hebrew word Iachmura , the Chamois . Deut 14. 5.

There are many Beasts and Birds , which the Iewes , 7. Canon . farre lesse the Christians vnderstands not ; and therefore kept still in their owne originall .

Racham , the Redshanke : the seventie translates it {αβγδ} , from the proper colour of it , because they vnderstood Lev . 11 18. not what it was . Angel . can .

So Leuit. 11. Cabath , the Heron , the 70. translates it {αβγδ} , as they would say , Asinus crepitans , ab {αβγδ} asinus , & {αβγδ} creptio , To make a noyse : They gaue the Fowle this name , not vnderstanding the proper signfication of it , because it brayed like an asse : if the naturall Iewes vnderstood not many of these words , farre lesse the Christians : the Translator should doe well then to keepe these doubtfull words in the Text , and put his Translation in the Margent .

Some Scal . in Elench . words in the Scripture , are either mediae significationis , Canon . a middle sense ; contrariae significationis , a contrary sense ; or quae vergunt in extremum , that turne to one of the extreames . A Translator must take heed to these .

Words which are mediae significationis , these the Greeks call {αβγδ} , may be taken either in a good or bad sense ; and they may be knowne easily by the sense .

And the Serpent was ( Gnarum ) the subtillest beast of the Gen. 3. field : here it cannot be translated the wisest , ( although Gnarum be taken oftentimes in a good sense in the Proverbes ) but subtile : Facere vngues , To let the nayles Pro . 19. 15. grow . Deut . 21. To pare the nailes . 2. Sam . 19. So Elevare caput , To lift vp the head , in Gen. is either to preferre a ma● , or to hang him . So Transeat calyx . Mathew Gen. 40. 11 26. To let the cup passe ouer . But Lament . 4. 21. To drinke the cup : So Numb . 33. 3. With a high hand , that is , presumptously : but Exod . 14 With a high hand , that is , couragiously . Onkelos , with an vncouered head ; that is , not being ashamed , for they that were ashamed covered their heads .

Words which hath a contrary sense , may easily be 1 Sam . 14. 41. knowne , as Blesse God and dye , Iob . 1. Here it may be ealy vnderstood , that he contrary is meant , that is , Curse God . So Deut . 22. 9. Ne forte sanctificetur plenitudo seminis , id est , polluetur ; Least thou defile the encrease of thy seed . So 1 Kin . 21. 12. Naboth had blessed God : that is , he cursed God . So 1 Sam . Cedo innoncentem , that is , the guiltie .

When they tend towards the extreame , then they should be most taken heed vnto .

Goan , signifies first , Excellencie ; and then Pride . Here Pro . 8. 14. we must take heed how to Translate the word , for they that are excellent men , fall soone into pride . So Shatah Gen. 43. 34. Gen. 9. to drinke , signifies , to be merry to sobrietie , and to be drunken : In bonum . In malum . because men whe they are merry , if they take not heed , may fall into drunkennesse ; therefore the Translator had need to marke the difference of the two .

A Translator is not to adde a word to the Text , but Canon . where the sense vrges it .

Leuit. 24. 11. And the Egyptian blasphemed ( the Name of ) God : they adde this word ( Name ) whereas Hashem signifies {αβγδ} Pro Iehouah , Shem est nomen Dei . God , so that nothing should be added .

Gen. 4. 18. And Cain spake to his brother Abel : he sayes not & dixit ( illa ) Cain . So it was when they were in the field : something is vnderstood , but should not be supplyed , because the holy Ghost hath not expressed it . Hieron . lib . de quast . Heb . The Latine Interpretor supplies , Egrediamur for as , Let vs goe forth . The Samaritane Copie supplies {αβγδ} , Let vs goe to the field . But Targum Ierus . supplies a long reference .

If there shall be a signe giuen to this Nation . Mar. 8. 12.

Nothing should be supplied here ( as some profanely doe ) Let me not be God , or such .

How shall sort of speeches be supplied then ?

Some haue translated them by simple affirmations , but it is better in a Translation , that the speech be kept still , without any supply , for then the grace of the speech is more perceiued .

1. Example . And the Wheate was hidden ( in the ground ) and the Barley was in the earc . This supply , hidden ( in the ground ) Exod . 9. 31. is contrary to experience . Drus . in Exod . For , in no Countrey there is such difference betwixt these three ; that is , the Flaxe bolled , when the Wheate is hidden in the ground , and the Barley in the eare ; therefore it should be translated , And the Wheate was Serotinum . not shut out .

In a Translation , we must shun that which hath Canon . the shew of any hyperbole as farre as we can , either in excessu , or defectu .

In excesse ; And they shall come from China . This translation Esay 49. 12. Scaliger in Emendat . is somewhat hyperbolike , therefore Iunius translates it from Sinai .

His bed was of iron : but Hackumi . Haskumi sayes , His castle was Deut . 3. 11. of iron . This translation is hyperbolike , therefore to be avoyded .

So when it is hyperbolike in defect .

And Gammadim was vpon the walls . Shindl . Pentag . Some translate Ezek . 27. 11 it pigmes , homines cubiti , No longer nor a cubite : but because this is an hyperbole in defect , we should shun it .

In Translation , we must take heed , what sort of people Canon . the phrase hath relation to .

{αβγδ} , in the end of the Sabboth . This speech Math . 28. 1. hath relation to the forme of the Greeks , and not of the Hebrews : for the Iewish Sabboth began in {αβγδ} , in the euening : and the Greeks in {αβγδ} , in the morning . Marke Mark . 16. hath relation to the Greeks , and not to the Iewes therefore {αβγδ} , should be translated Serum Sabbathi , the last part of the Sabboth , according to the Iewes . When the Sabboth was ended ; but according to the Greeks , in beginning of the Sabboth : for their day began in {αβγδ} , in the morning , Acts 28. 23 . {αβγδ} , à mane ad vespeeram , from the morning to the evening .

In a Translation we must labour to keep the proper Canon phrase of every language .

1. Example . Epphata , be thou open , Mark 7. Translates it {αβγδ} , Canon adapperire , be thou opened : but the Greeke phrase hath it {αβγδ} , videre , to looke vp . The Hebrewes say , Gifts Exod . 4. 13. Mark . 7. 11. blinds the eyes of the open : but in our language he is said to be open , whose eye-lids are not shut , although he see not .

So the Syrian phrase calls a Sinner , Hajah , Debitor , Mat . 23. 16. and Sinnes debt . Mathew following the Syriacke , cals them {αβγδ} , Transgression .

Math . 6. When ye doe your Iustice . in the Syriacke : in the Hebrew , When ye breake your bread : in our language , When ye giue your Almes .

According to the Syriacke phrase , All that heard it , Luk . 1. 66. laid it vp in their heart : but Luke 7. 39. They thought of it .

So Luke 4. 11. He tooke him in his hands : the Syriacke , Gen 11. In vlnis , in his armes : so the Hebrew will say , The whole earth was of one lip . The Greekes {αβγδ} , One mouth : and we , Of one language .

So the Chaldaems and Assyrians say , I haue finned Luke 15. against the heavens : but the Hebrewes and the Greekes , Against God . Vir lingnae nequaquam erit stabilis : the Chaldie Psal . 140. sayes , A man who speakes with the third tongue ( having a tongue like the Serpent , which stings three at once ) to wit , himselfe , him to whom , and him of whom . Ecclesiasticus 20 16. Lingua tertia commovet multos : A man with the third tongu stirreth vp many .

CAP . VI . Of the fifth Helpe .

{αβγδ} , or Customes proper to the Iewes .

THEIR Customes were either Ecclesiasticke Canon . or Politicke : Ecclesiastick were these that concerned the time of Gods worship , the place where he was worshipped , and the persons who worshipped him , either at Ierusalem , or any other place where the Iewe were resident for the time .

SECTION . 1. Of their Ecclesticall Customes .

Concerning the time appointed for Gods worship .

GOD appointed a time for his dayly worship in all Ages . Canon .

They went vp about the sixt houre to pray .

They had three times appointed for prayer : the Confir . morning , the sixt houre , and the evening ; borrowed Acts. 10. 9. Illust . from the three times of their sacrifice . Their morning sacrifice was any time before the third houre ; their evening sacrifice , ordinarily was killed before the ninth houre ; But when the sacrifice of the Passeover was to be killed betwixt two evenings , then the ordinary sacrifice was anticipate one houre , and killed halfe an houre past sixe , and offered soone after : This sacrifice , which came neere to the sixt houre , was called the mid-day sacrifice : and from this they borrowed their Prayer at the sixt houre . Acts 10. 9. From the morning sacrifice their morning Prayer , Acts 2. 15. From the evening sacrifice , their evening Prayer . Acts 3. 1.

PARAGR . I.

Of the Sabboth .

GOD separated the Sabboth from all other dayes of Canon . the weeke for his worship .

Call the Sabboth a delight , to consecrate it as glorious to Esay 58. 13. the Lord , &c.

They had a preparation to their Sabboth called {αβγδ} , Illust . 1. The preparation . This was called Gnereb Hassabbath , Vespera Sabbathi , The evening of the Sabboth . Luk . 23. 54

They had before this preparation Scaliger in emendat . ex Ioseph . their {αβγδ} , Their fore-preparation : This began in the morning , and Mat . 27. 62 lasted vntill the sixt houre .

Secondly , their {αβγδ} , largely taken . This began after the sixt houre . Iohn 16. 14

Thirdly , they had Ioseph . de antip . Ind. {αβγδ} , The approaching of the Sabboth : This began after the evening sacrifice was ended , and before the Sunne set ; this was properly called {αβγδ} .

Fourthly , Ioseph . de antiq . Iud. {αβγδ} , Introitus Sabbathi , The entrance of the Sabboth , as Iosephus cals it .

They In lib . Mus . Drus . l. 1. animad . had a Tradition , that they might goe no further vpon the preparation to the Sabboth , then three Parsae , every Parsae containing foure miles . This they did , least comming home too late , they might not haue leysure enoguh to prepare things for the Sabboth .

Their Sabboth day began at the evening . Canon .

Gen. 1. 31. The evening and the morning were the sixt Confir . day . So Nehemiah 13. When some of the gates of the Cittie Lev . 23. 32. Neh . 13. 19. began to be darke before the Sabboth .

Therefore Porkin in ●hron●logia . See in the translation before . these two hold that the ordinary Sabboth of the Iewes , began in the morning , and not in the evening , ( vnlesse it concurred with another great feast ) seeme to be mistaken . The Iewes say , Vespra Sabbathi est vicina tenebris , The end of the Sabboth is next darknesse : Therefore Mathew 28. 1 . {αβγδ} , should not be translated the beginning of the Sabboth , but Serum or exitus Sabathi , The end of the Sabboth .

But it would seeme that the Sabboth beganne at the morning , because Luke saith ; It was the Sabboth , and it beganne {αβγδ} .

Illucescere here , is taken for the rising of the starres ; therefore they are called Stellalucis , Psal . 148. 3.

The Sabboth had many priviledges which no other Canon . day had .

First , antiquitie thereof : secondly , it was written Duplex {αβγδ} 1. i● clinamis solis qua à meridie inc●pit , the Greeks cals {αβγδ} , 2. solis horizontem si● benntis , this they called {αβγδ} . Illust . with Gods owne finger : thirdly , there was a more exact rest observed in it ; therefore it was called a Sabboth of Sabboths ; and Maleuth , regina Sabbathorum , The Queene of rests . Vpon other holy-daies they might dresse meat , but not vpon this . Hence is their Proverbe , Qui parat in Exo . 12. 16. {αβγδ} , vescetur in Sabbotho , He that prepares his meate before the Sabboth , shall eate on the Sabboth . Fourthly , Gods owne distinction , rayning no Manna that day . Fiftly , other holy-daies were memoratiue , or figuratiue onely ; but this was both memoratiue and figuratiue ( as Bellarmine markes . ) Sixtly , other feasts might be transferred to it , but it might be transferred to none Seventhly , the whole weeke takes the denomination from it , and is called a Sabboth . Luke 18. 12. I fast twise in the Sabboth , that is , in the weeke .

For the excellency of this Sabboth , Shind . Pentag . they compare it to a Queene : R●bb . Aqu ba . the three great seasts , they compare them to the Concubines ; the dayes betwixt the fist and the seventh of the two great feasts , they compare them to the hand-maids , because they were but halfe holydayes .

The Sabboth day was instituted for rest . Canon .

In the Sabboth there is an Internall rest , and an Externall . Illust . The Internall rest , they called it Sabboth Hasud , Sabbathum secretum , The secret rest . The Externall rest is , when men rests fom bodily labour , but giue not themselues to the worship of God : this may be called the Sabboth of the Oxe or of the Asse : but when they neither rest the externall rest nor the internall , it may be called the Sabboth of the golden Calfe : ( The people sat downe to eate and drinke , and rose to play . ) When they worship 1 Co. 10. God in Spirit , then it is the Sabboth of the true Isaelite , to these it was called Desiderium dierum , the desire of dayes . Drusius ex haskumi . Iohanna , when the Sabboth day approached , put vpon him his best apparell , and said veni sponsa mea , come my spouse : he was as glad of it , as the Bridegroome is of the Bride .

The whole Sabboth was spent in holy exercises . Canon .

Their weeke day they divided in three sorts of exercise ; Illust . the first , Ad Tephillam , orationem , Prayer : the second , Ad torah , legem , the Law : the third , Ad malacha , artificium , to handy-craft .

The Sabboth had some exceptions from it , for in sundry Canon . cases they might worke in it .

A Negatiue precept binds more strictly , then an affirmatiue ; Illust . therefore the affirmatiue of a negatiue can haue no exception : but the negatiue of an affirmatiue , binds not so strictly .

This is a negatiue ; Ye shall not bow before an Idoll : the affirmatiue of it is this ; Ye shall bow before an Idoll . Scaliger in Elench . ex Talm . Ierus . This affirmatiue ( say the Iewes ) can haue no exception ( Vsque ad carrigiam calcei ; ) that is , if a man were standing before an Idoll , it were not lawfull for him to bow himselfe to tye the latchet of his shoe before it , although it were not his purpose to worship it .

This is an affirmatiue ; Ye shall keepe the Sabboth : the Exod . 20 negatiue of it , is ; Ye shall not keepe the Sabboth . In many cases it was lawfull of them to breake the Sabboth . For God bids the Israelites compasse Iericho seaven dayes . then they must march vpon the Sabboth : Here Gods command , breaks it . 2. Servile works might be done for the honor of God that day , as the Priests killed the beasts for sacrifice , and circumcised their children that day . 3. Workes of necessitie might be done that day , as a man might ease nature , which could not haue beene done without a servile worke ; for they behooved to carry a paddle with them to dig a hole in the ground , and to cover their excrements : which were all servile things . Deut . 23. 13

When they were in the Wildernesse , they might travell Canon . no further then 2000. pases vpon the Sabboth .

There was two thousand cubits betwixt the Israelites Illust . ( when they marched ) and the Arke , so betwixt their Ios . 3. 4. Tents and the Arke when they rested . This was called a Sabboth dayes iourney , and afterward so much ground kept still the denomination of a Sabboth daies iourney , Act. 1. 12. This was called Techom Sabbath , terminus Sabbathi , The bounds of the Sabboth . But when they came to Canaan , they might travell vpon the Sabboth , as farre as was betwixt their houses and their Synagogues .

There were some Ceremonies , which they kept no longer then they were in Egypt ; as , To eate the Paschall Exod . 12. 3. Lambe standing with their loynes girded , and their staues in their hand : so to take a Kid , or a Lambe for the Passeouer in Egypt : but after they were bound onely to take a Lambe , Therefore He is called the Lambe of God , who takes Iohn 1. 29. away the sinnes of the world . Secondly , some Ceremonies they vsed onely in the wildernes , as , they might haue no steps to goe vp their Altar , but the Altar of the Temple had steps : so this space of ground they did obserue onely in the Wildernesse .

They had T●sephoth . Sabboth . Additamentum Sabbathi , when they adde a part of the weeke day to the Sabboth : in this time they light a Candle , which they called Haphdala , The candle of seperation , which burnes all the separation .

The Lib . Musar . valley , and had not so long a day as these who dwelt in the Mountaines , Addebant de profano ad sacrum , they tooke from the pofane , and ioyned to the holy : but the Iewes who dwelt in Saphar , which stood vpon the hill , and had a longer day ; they say of them , Demebant de sacro , & addebant ad pofanum , they tooke from the holy , and ioyned to the profane : but the Iewes of Tyberias were most approved , Quia satius est addere de profano ad sacrum , quam demere de sacro & addere ad profanum : It is better to take from profane to holy things : then to take from holy things , & ioyne to profane . The whole weeke tooke denomination from the Sabboth , as the whole moneth was called Kodesh , from the Change of the Moone : they say , Vnus in Sabbatho , terim be Sabbath , duo in Sabbatho , Twise in the weeke . As the Pharise said , I fast Luk . 18. 20. twise in the weeke .

The first day of the weeke was called Talmud . lib . Mus . Mognale Sabbath ascertio Sabbathi , the ascention of the Sabboth : and the last day of the weeke , was called Motzi Sabboth , exitus Sabbathi , the end of the Sabboth : and they say , that the weeke ascendit cum dijun , & exit inDijou : that is , begins with the first day of the weeke , and ends with the last .

Talmud . tract atu d● hagiga . Dijun is written thrise , and Dijon : because the first day of the weeke is called Dijun ; the second Dijon , &c.

Buxtorf . Tiberias . The Spanish Iewes kept their fast in Dijun and Dijon , that is , the first day of the weeke , and fourth : but the Iewes of Germany keepe it in Dijon , the second day , and end it in Dijon the fourth day of the weeke .

The Iewes were first great breakers of the Sabboth , Canon . then they became superstitious on keeping of it ; and Neh . 13. 19 thirdly , they became ridiculous .

They became superstitious they would not fight vp ● Mac. 2. 24 on the Sabboth to defend themselues fom their enemies , contrary to their owne Canon , Periculum anime pellit Sabbathum : The danger of the soule breakes the Sabboth . Ierusalem was twise taken vpon the Sabboth , because they would not defend themselues that day ; P. Cunau● de rip . Ind. first by Ptolomie , and then by Pompey .

They were not so superstitious in the dayes of Christ , but that they would haue pulled a Beast out of the pit Luk . 14. 5. vpo the Sabboth , but would not pull the eares of corne . Buxtorf . Sinagoga Iudaica . Afterward they made a Canon , that it should not bee Mat . 12. 2. ● lawfull to pull a Beast out of the pit vpon the Sabboth .

Then they became ridiculous , Ioseph . de bel Iud . 1. 7. cap . 24. for they held , that there is a flood called Sambasion , or Sambation , which runs all the weeke , and stands vpon the Sabboth ; but where it is , they cannot tell .

Every seventh day they rested from their labours : secondly , Nota . every seventh yeare the ground rested : this was cald Sabbathum terra , the Sabboth of the land . Thirdly , every seven seventh was the Iubilaean Sabboth ; then all debts were pardoned , prisoners released , lands morgaged , restored to the right inheritors . Fourthly , the great and eternall Sabboth , Rev. 14. When we shall rest from our labours : This Sabboth comprehends all these ; we shall rest from our labours , the ground shall rest , being no moe subject to vanitie , Rom. 8. We shall be no more prisoners to sinne nor Sathan ; We shall be restored to the heavens which we haue morgaged , and all our debts shall be payed . This is Sabbathum aeternitatis , An eternall Sabboth . Esay 66.

PARAGRAPHE II .

Of their New Moones .

AS God appointed a time for his daily and weekely Canon . worship ; so He appointed generall feasts , for his monethly and yearely worship .

For his monethly worship , He instituted the New Moones , and the first day of each yeare , although afterward they were corruptly observed .

The Iewes before the captivitie , kept onely the day Canon Confir . of the change ; Blow the Trumpet in Caesae , the new Moone . So Proverbs 7. My husband will not come home till Caesae , the Psal . 81. 3. new Moone . Scaliger de emend . temp . l. 2. It was called Caesae from Casah abscondere , because then it was obscured by the Sunne ; by the Athenians it was called {αβγδ} vetus & nova ; the going out of the old , and beginning of the new : the rest of the Greekes called it {αβγδ} , thirtie , because their moneth had thirtie dayes .

After the Captivitie , they were more curious to obserue Canon . their New Moones , which they had learned in Babel .

There are three reckonings of the new Moone ; first , Illust . In synodo , in the point of the change : the second , in {αβγδ} , or the time of her waxing : the third , in {αβγδ} , which we call the prime . Talm . l. haflemannum . The Iewes after the Captivity kept the change & the prime . The day of the change , or the thirtie day , was a holy day to them : Horac . l. 1. Sat. 9. Horace cals this Trigesims Sabbathi , but they kept the prime in greatest solemnitie . Hence Col. 2. 16. Let no man condemne you in a Sabboth , nor new Moone .

That they might finde out the sure time of the Canon . change , they fixed a sure period , ( to wit ) the Meridionall , as ( the Astronomers doe in calculo Astronomico , in the Astronomicall computation ) called Epilogismus lunaris , the reckoning after the Moone .

Vpon the day of the change . from the mid-day , Illust . they counted eighteene houres to the Sunne rising , because all this time she was in coniunction with the Sun : then till the next evening shee was waxing twelue houres , all this time she cannot be seene : the second evening shee is seene , and this time they kept most solemnly .

Buxtorf . Synag . Iud. cap . 17. The Hebrewes in their Talmud haue an Apologue Apologue . for this ; that the Moone complained in the day of her creation , that she was not appointed for so good a vse as the Sunne , to shine in the day time , but in the night : because of her grudging ( they say ) that God appointed that she should not shine from the day of her creation , till the sixth day ; therefore the first and the second When the Moone shineth not . daies , were called {αβγδ} , because the Moone shined not on them .

For the observation of their feasts , Scalig . de emend . temp l. 3. they had a translation Canon . of their dayes .

This Translation was either Lunary , Politick , or mixt Illust . of both . Lunarie Translation was , when they translated , the time from the change of the Moone vntil eighteene houres were past The note of the Lunarie translation was {αβγδ} 18. . Politicke Translation was , that two feasts should not concurre together : this they did Propter olera , & propter mortuos , For their meate , and for the dead ; because when a great feast fell before the Sabboth they might neither dresse their meate vpon it , nor bury their dead ; therefore they translated over the solemnities of that day to the Sabboth . This Translatio seriarum began in Babell , which was more Marish then Iudaea , and made things to corrupt sooner .

They translated one day to another , for lesser feasts , Canon . and to keep their feasts distinguished : so that two should not fall in one day .

A mixt Translation , was , when they had respect both Illust . to the Lunary and Politicke Translation ; as in {αβγδ} , and {αβγδ} .

The Moone changing the third day of the weeke , that day she must not be kept , for the Lunary Translation of eighteene houres , therefore she must be translated to the fourth day : that day she cannot be kept , because of the Politick Translation , and the dies reijculae , whereon a solemne and immoveable feast did fall : therefore it was called reijcula , for the beginning of the yeare , and the new Moone ; wherefore they translated it ouer to the fift day .

After the eighteene houres were past of the Lunarie {αβγδ} Translation , the third day they might keepe it at the ninth houre , and 204. scruples . This they marked with Gatrad , signifying the third day , ninth houre , and 204. scruples : the new moone changing the second day , vpon the third day , at this time she might be kept .

Their dies reijculae were cast out only in two months ; Nisan , and Tisri : they marke the Dies reijculae in Tisri , by these three Letters , ADV ; A signifying the first day of the weeke ; D the fourth ; V the sixt . They could not {αβγδ} keepe the new Moone the first day of the weeke , for the feast of Tabernacles ; nor on the fourth day , for festum gedaliae ; nor on the sixt day , for the Sabboth following , and the feast of expiation : The feast of the Tabernacles might fall eyther vpon the first day of the weeke , the fourth , or the sixt ; therefore the beginning of the new yeare , and the new Moone ( two moueable feasts , might be kept vpon none of these dayes .

The daies which were cast away in Nisan , were noted with the letters BDV : B signifying the second day of the week ; D the fourth ; and V the sixt : the fourth day {αβγδ} they might not keepe Caput anni , nor the new Moone ; because of the feast of Purim , that fell that day . The sixt day , they might not keepe it , because of the Sabboth following . They might keepe it the morrow after the Sabboth , because it was not dies reijcula : they might not keepe it the second day , because it was dies reijcula , on which Caput anni might not fall , and because Pascha Nota . might fall that day . Pascha may fall any day of the weeke , except the day before and after the Sabboth . This Diatriba shewes the dayes that were cast away , ( or moveable ) and which were immoveable .

Tisri . Tisri . Feriae Reijculae 1. 4. 6. Feriae 2. 4. 6. Fixae 2. 3. 5. 1. 3. 5.

What is the cause that Pascha might not fall the morrow Quaest. after the Sabboth , as well as the feast of Tabernacles .

Because in the preparation to the Pascha , there was some servile worke done , which could not be done vpon the Sabboth ; therefore it was translated to another day : But there was no preparation at the feast of Tabernacles , therfore it might fall the morrow after the Sabboth .

Before the captivitie , their moneths were thirtie daies ; for whether the Moone changed vpon the twentie nine or thirtieth day , they reckoned euer thirty daies , according to the Sunne .

After the captivitie , their moneths were twentie nine , or thirtie daies , following the course of the Moone , that they might keepe the right point of the change .

What is the reason our moneths now haue thirtie , and thirtie one dayes ?

Iulius C●esar , for to make the two Solitices and Equinoxes , with the yeare and course of the Sunne , to agree in one , ioyned fiue dayes to the yeare , and made twelue moneths onely , which will haue thirtie , and thirtie one dayes in our moneths .

PARAGRAPHE III .

Of their yearely Feasts .

THey had three great Feasts in the yeare : Pascha , Pentecost , Canon . and the feast of the Tabernacles .

The first was called Hhag Hashebagnoth , or festum Septimanaurm . The third , was Hhag Hassukkoth Tabernaculorum . and according to the moneths , the first , was called Festum Nisan ; the second , was called Festum Tisri ; and the third , was called Festum Sivan : they were called Regalim by the Iewes ; and by the Greekes they were called {αβγδ} , great dayes .

PARAGRAPHE III . Diatriba 1. These two words , Paragraphe & Diatriba are set downe for distinction of divers subiects . Diatriba signifies the continuation of a matter .

Of the Pascha .

THE Pascha had a preparation before it , called {αβγδ} , Preparation to the Passeover : {αβγδ} , à cohibendo , to hold in ; septis circumscribere , to hedge about : because the Lord set ( as it were ) a pale round about it , that no man might breake within it , to doe any servile worke : for the same cause the Hebrewes called the last day of it , Gnatzereth dies interdict us , a halfe holyday .

{αβγδ} is sometimes taken largely , Iohn 16. 14. And it was the sixt houre , and it was the preparation : and strictly , Inter duas vesper as , Betwixt two evenings . Exod . 12.

The time betwixt the first day and the seventh , they called it Chol , profanum , interfesti dies , minus sacri ; they were not kept fully holy , as the first and the last ; for , in these daies they astained from all servile work , but the daies betwixt were but halfe holy-daies , & they might doe servile workes in them .

Buxtorf de Synag . Iud. cap . 16. The last day of the Pascha , and the eight day of the Tabernacles , was called Gnatzereth , Dies interdictus , and dies retentionis : and they illustrate the matter by this comparision ; as a kind friend who hath intertained Similie . his friend seaven dayes , when he is to goe away , he will keepe him still the eyght day , that is , the day of retention to him . So the Israelites , after they had feasted the Lord , ( as it were ) seaven dayes , loath to let him goe , would keepe him one day longer ; this is the day of retention .

In this feast they read the booke of the Canticles , because it treats specially of their coniunction with Christ , which was sealed in the Pascha .

PARAGRAPHE III . Diatriba . 2.

Of the Pentecost .

THey reckoned fifty daies betwixt the Pascha and Canon . the Pentecost .

The morrow after the Pascha was called {αβγδ} , and Illust . the next Sabboth after , was called {αβγδ} , that is The first second . It was called the first , because it was the first of the seaven weekes to the Pentecost : it was called the second , in respect of the Pascha going before . There were fiftie dayes betwixt {αβγδ} , and the Pentecost , and sixe weekes betwixt {αβγδ} and the Pentecost .

The Pentecost fell ever vpon the same day which {αβγδ} fell vpon ; Marke the difference betwixt {αβγδ} & {αβγδ} {αβγδ} is the first day after the Pascha : but {αβγδ} is the first Sabboth after the Pascha .

They were commanded to reckon fifty dayes betwixt Canon . the Pascha and the Pentecost . The Iewes illustrate the matter by this Parable . Buxtorf . de Syn . Iud. cap . 15. A certaine prisoner begged of a Parable . King , that he would deliver thim out of prison : he delivered him , and promised after so many dayes , to bestow his daughter vpon him : would not this poore man reckon diligently to the day of the marriage , and his owne deliverance ? so the Israelites being in Egypt , God delivered them out of prison , and promised to marrie them to his daughter ( the Law ) withing fiftie daies : should not they then diligently reckon the time betwixt their delivery out of Egypt at the Pascha , vntill the Pentecost : but here is their misery , that they brake the Covenant of wedlocke to the Kings daughter , and committed adultery .

The last of the fiftie dayes of the Pentecost , was called {αβγδ} , and {αβγδ} , Acts 2. 1. Cum implerentur dies Pentecostes , When the dayes of the Pentecost were fulfilled . The day before the Pentecost was called {αβγδ} , it had not seaven daies after the day of the Pentecost , as the other two feasts had .

Marke the difference betwixt these two , Fuller . Mised . {αβγδ} and {αβγδ} : for {αβγδ} with ( {αβγδ} , ) signifies properly the Sabboth , comming from the Hebrew word , whcih is written with Holem . but {αβγδ} , it signifies the whole weeke , Levit . 23. 32. It comes from the Syriacke word , Sabba contracte Saboth ; from whence the seventie following , the Syriacke makes {αβγδ} , and {αβγδ} .

The Samaritanes confounding these two words ; they kept seven Pentecosts in one yeare : they were called for a Epiphan . de Mensur . & ponder . this {αβγδ} , Levit. 23. Ye shall count seaven Sabboths to you . They tooke {αβγδ} with ( {αβγδ} ) for {αβγδ} with ( {αβγδ} ) and kept seaven weekes in stead of Sabboths , one after another , making vp seven Pentecosts in one yeare . In this feast they read the booke of Ruth , for the Genealogie of David King of Israel .

PARAG . III . DIATR . III .

Of the feast of Tabernacles .

THE first and last dayes were most solemne , in the Canon . feast of Tabernacles .

The last and great day of the feast : This was called Hosanna Confir . Rabba . Ioh . 7. 37.

In this feast they vsed to hold vp branches , which they called also Hosannam Mat . 21. 9. tuam , praeparato Hosannam tuam . Hence is that phrase in the Gospell of Mathew , Hosanna filio David ; that is , We hold vp these branches called Hosanna to the son of David . if it had beene a Prayer , they would haue said in the Vocatiue case ; Saue vs O sonne of David . This feast the heathen dedicate to Bacchus , which they called {αβγδ} , carrying of branches : and the Levites who played vpon Cymbals at this feast , they derived from Lyceus , ro Evio Bacchus , Plat . in sympos .

The dayes betwixt the first and the seventh , were lesse holy-dayes , called Mogned Caton : these the Latines called intercisi dies , being a midst betwixt fasti and nefasti . In this feast they read the booke of Ecclesiasies , in remembrance of their protection in the Desert , for Gods providence is handled there .

A good day , was called by them , a day of ioy and 8 Sam . 25. feasting , but yet had not such solemnitie as the three great feasts : hence is that saying of theirs , Sacerdos fecit bonum diem fratribus suis , that is , Made them a feast .

PARAGRAPHE IIII .

Of the counting of their Yeare .

THat the full Moone might fal vpon the foureteenth day of the moneth , they institute {αβγδ} , saltum lunae , the Moones skip , which if they had not done , it would haue fallen either {αβγδ} , vpon the thirteenth or fifteenth day .

Their yeare was either abundant , deficient , or equall ; Canon . * Scal . de emend . temp . abundant , they called it Annus impregnatus , and embolimaeas : deficient , they called Annus cavus .

The yeare which was deficient , by institution they Illust . made it full ; as when they tooke a day out of Casleu , that had thirtie dayes , and put it to Marcheshvan , which had but twentie nine dayes .

That yeare which was abundant , by institution they made it deficient , when they tooke a day from Marcheshvan , and added it to Casleu : here Casleu had a day more then enough , ( for none of their months had thirtie one daies . )

Their yeare was ordinary , when Marcheshvan had nine and twentie daies , and Casleu thirty , & so through the moneths of the yeare .

That they might reduce the course of the Moone to Canon . the Sunne , they intercaled or ingrafted a moneth .

The Sunne exceeds the Moone in her course , eleven Illust . daies ¼ , in the yeare : by this it comes to passe , that every third yeare , there are thirtie three dayes odde , of the which they make vp a moneth , calling it Adar prior , the first Adar of thirtie dayes , and they reserue the three odde dayes till the next yeare , and so forth till the nineteenth yeare . These intercalar moneths with the odde daies , made vp the nineteenth yeare of the golden number , consisting of three hundred fifty foure daies : so that the Sunne and the Moone met at one iust period , as they did in the first yeare of the golden number . Of the nineteene yeares , the third , the sixt , eighth , eleventh , foureteenth , sixteenth , were intercalar yeares ; and the nineteenth yeare , made vp the golden number . The eighth yeare was intercalar , because of the sixe odde daies , reserved from the yeares going before .

These intercalar moneths were esteemed as but momentum Canon . temporis , a point of time : and in their civill computation had no vse , neither did their Iudicatories iudge in that time .

The Iewes illustrate this Canon by this case . Reuben Illust . Scal . in can . Isag . lib . 3. In digestis Iud . cap . 1. Megillah . was borne in the last day of the intercalar month Adar : Simeon was borne the first day of the ordinary moneth Veadar . So that Simeon was but a day younger then Reuben . according to their Ecclesiasticall Computation ; the question is , when must they enter to their inheritance ? Simeon sayes , he must enter a moneth befor Reu-ben , because Reuben was borne in the intercalar moneth Adar , which was but momentum temporis , a point of time : The Iudges ordaine , that Simeon should enter to his possession a moneth before his brother Reuben , in the ordinary moneth Veadar ; because he was borne in that moneth : but Reuben shall stay nine and twenty daies before he enter , that is ; till the first day of the moneth ( to wit Nisan ) before he enter , because the month Adar which he was borne in , was but momentum temporis , a point of time ; and they iudged no civill matter in that moneth .

A Programme of the Hebrew Kalender . Programma , signifieth a table so written , that it may be read by all men .

Mensis. Annus . Lat . Hebrew . Dies Tisri . Mar. 31. 30 Nisan 1 21 1 {αβγδ} , vel festum 2 22 Hosanna 2 Tabernaculorum . Apr. 30. 29 Iiar 3 23 Torah . 3 4 24 4 Gedaliae Ieiunium . Tisri . 5 25 5 1 Reijcula . May . 31 30 Sivan 6 26 6 Kippurim . 2 Mobilis . 7 27 7 antzereth vel {αβγδ} festi . 3 Mobilis . Iun . 30 29 Thamuz 8 28 4 Reijcula . 9 29 5 Mobilis . Iul . 31 30 Ab 10 30 6 Reijcula 11 1 7 Reijcula . Aug. 31 29 Elul 12 2 13 3 Dies Nisan Sept. 30 30 Tisri 14 4 Godalia . 1 {αβγδ} . Nisan 15 5 Pentecost . 2 1 {αβγδ} . 1 Mobilis . 16 6 3 2 {αβγδ} , 2 Reijcula , Oct. 31 29 Marches . 17 7 4 3 {αβγδ} . 3 Mobilis . 18 8 5 4 Purim . 4 Reijcula . Nou . 30 30 Casleu 19 9 9 5 5 Mobilis 20 10 Expatiē . 7 6 6 Reijcula . Dec. 31 29 Tebheth 21 11 7 antzereth , vel {αβγδ} . 7 Reijcula . 22 12 23 13 Ian . 31 30 Shebhat 24 14 Pascha . 25 15 Tabernacles Looke in the second Paragraphe of this Section , what Reijcula signifieth . Feb. 28 30 Adar 26 16 27 17 29 Veadar . 28 18 29 19 30 20

SECTION . II .

The places appointed for Gods Worship .

THE places of Gods worship , were holy , Instituto & Canon . exemplo , By institution and example . 2. Exemplo sed non instituto , By example , but not institution .

The Temple of Ierusalem was holy , by the commandement Illust . of God , and by example ; because the Prophets Deut . 12. 5. and the Priests worshipped there ; and Christ and his Apostles in the second Temple . By example , but not by institution , as their Synagogues ; and {αβγδ} , their place of Prayer .

PARAGR . I.

Of the Temple of Ierusalem .

THE Temple was divided in three parts ; the Court Canon . 1 of Israel , the Court of the Priests , and Gods Court .

Ieremy the Prophet , thrise rehearses these words ; The Illust . Temple of the Lord , the Temple of the Lord , the Temple of the Iere . 7. 4. Lord ; because the Temple was distinguished into three Courts . Turnibus in Varonem . So the Heathens Temples were divided into three Courts ; the holiest was in the midst , called {αβγδ} , or Cella Dei , the Court of God : the fore Court of the Temple was called {αβγδ} , or the Porch : the last Court was called {αβγδ} , the inward part of the Church .

Within the holiest of all stood the Arke ; There was 1 Reg . 8. 9. nothing in the Arke , but the Tables of stone .

Heb . 9. 4. It is said , all these were within the Arke , the pot with Manna , the two Tables , and Aarons rod ?

{αβγδ} , in which , is expounded in the which Tabernacle , and not , in the which Arke : Secondly , {αβγδ} , is Iuxta , neere , as well as within . 2 Cor . 13. as Epiphanius takes it . Thirdly , De mensurie & ponderibus . they say , that in Moses time , all the three were in the Arke , but in Salomons time , onely the Tables were in the Arke : the Apostle there compares Moses and Christ together . The Apostle makes mention of one candlestick , but there were ten in the Temple . 1. Kings 8. 9. The Arke was brought in , and there was nothing in it but the two Tables , which Moses placed there : which the History would not haue added , vnlesse to note some change ; so that in Salomons time there was nothing in the Arke but the two Tables : but in Moses time , the Tables were there , with the Pot , and Rod of Aaron .

In the holiest of all , the Lord did shew himselfe in Canon . 1. his glory , to the high Priest once in the yeare ; this place was called {αβγδ} , because it was necessary for him to goe in there , to consult with the Lord , for the people .

When the hight Priest entred into the holiest of all , Canon . he carried sundry things with him . First , P. Cunaus . Bloud ; secondly , Incense ; thirdly , Smoake .

He darkened the holiest of all , with the smoake Illust . of the Incense when he went in ; for no man shall see the Lord Exo . 33. 20. and liue .

In the corrupt times they tooke an oath of the high Priest , when he entred into the holiest of all , least he should incline to the Sadduces . The forme of the oath was this ; We adure thee by him who caused his name to dwell in this house , that thou shalt not change any thing of that we shall say to thee . P. Cunaus . de rep . lud . There were two who presumed to enter within the holiest of all , who were not Priests : Pompey & Heliodorus . Pompey , when he came out of the holiest of all , being asked what he saw , answered ; That the house was full of a cloud , and so it was ; for , the Lrod dwels in a cloud , Psal . 18. 11. Therefore they slanderously gaue out of the Iewes , that they were Nubicole , Worshippers of the clouds . Before that , Pompeyes Souldiers beleeved , that either Apis or Iupiter Hammon , was worshipped in the holiest of all . The second , who entred into the holiest of all , not being high Priest , was Heliodorus , who was after ● Mac. 3. 37. strucke with madnesse .

In the holy place stood the Golden Altar , the Table Canon . of the Shew-bread , and the Candlesticke .

Vpon the golden altar they burnt the sweet perfumes , Exo . 37. 25. it was called altare suffitus , The altar of Incense ▪ to signifie how acceptable in the nostrels of the Lord is Christs intercession , and our prayers sweetned by it . Contrary to Revel . 8. 4. that , was that idolatrous worship , Et ipsi mittebant ad nasum meum foetorem , they sent a stinke to my nostrels . The Ezek . 8. 17. Lord account all idolatrous worship , but a stinke in his nose , which he abhorres . The Incense altar had hornes , signifying strength , whence answers were made to the prayers of the Saints . Revel . 13. 13.

In the holiest stood the Table with the Shew-bread , Canon II . on which were 12. loaues , representing the 12. Tribes ; every loafe had a dish of Frankencense vpon it , & there lay a paire of Princers by them , to pinch off the mouled from them , and the golden Candlesticke hung hard by .

Here is God stipulating with his people from the Arke ; the twelue loaues represents the twelue Tribes standing before him continually ; they haue the Candlesticke Exod . 25. 29. 30. 31. for the word to direct them ; they haue the Incense dishes , signifying Christs intercession , particularly applyed to every one of them ; the Pincers signifie the censures of the Church .

In this place hung the golden Candlestick , but in the Exo 25. 31. Court of the Priests , were Candlesticks of Silver , 1 Chro . 28. 14 In the holy place were Candlesticks of Gold , but in the holiest of all , there was no Candlestick : The word of God is like fined Silver vnto his Saints ; but when they haue more and more experience of it , it is like fine Gold Psal . 19. 10. to them : but in heaven there shall be no teaching of the word there ; For Christ shall giue vp the kingdome , ( as Mediator ) to the Father , 1 Cor . 15.

In the Court of the Priests stood the brazen Altar Canon . III . An Altar & a Pillar differeth : a Pillar was of one stone , but an Altar of moe . 2. Vpon a Pillar they powred oyle onely , but on an Altar they sacrificed . and the Laver .

The brazen Altar was called Ariel : that is , The Lyon Exod . 38. 1. Esay . 19. 1. of God ; for even as the Lyon devoureth the flesh , so the Altar of God consumed the sacrifices . This Altar was called Gods Table : vpon this brazen altar , God had the Mal . 1. 2. burnt offering for himselfe , as it were , to dine and sup vpon . Psal . 50. If I be hungry I will not tell thee : the Chaldie Paraphrast , paraphraseth it thus ; My sacrifices and burnt offerings I will not seeke of thee to dine and sup vpon . Wee see , Iudges 9. That the Wine is said to cheere God in the drinke offering : so may the sacrifices be said , to be meate to him .

The fire which burnt the sacrifices vpon this Altar , Canon . came from heaven , both when the Tabernacle was erected , 2 Chron . 7. 1. and when the Temple was built : so the fire came downe from heaven vpon Elias his sacrifice .

God lookes vpon Abel and his sacrifice . Aquila translates Illust . it , He set it on fire . Ths fire which was in the Tabernacle , 1 King . 18. 38. Gen. 4. 4. the Iewes hold , that it was taken vp to the heaven againe , when the second fire came downe into the Temple .

This fire was not in the second Temple : wherefore it is but a fable of the Iewes , that Ieremie hid it in the ground , and that after the Captivitie it was found againe . 2 Mac. 1. 19.

The fire in the first Temple , was Divine divinus , altogether holy : the fire in the second Temple , was Divino humanus , humane-holy . For although it was kindled as our fire , ( and came not from heaven ) yet the Lord accepted of the sacrifices burnt by it , and it was still kept in , as the fire of the first Temple was : but the third fire which Nadab and Abihu offered , was humanus , humane . The first fire , the Hebrewes cals Gneljona coelestis , heavenly : but this last fire , they call Zar , alienus , a strange fire .

They instituted in the daies of Nehemiah by lot , a time Nehe . 10. 4. when the people should goe forth to bring wood for fore to this Altar : This feast , Iosephus calls {αβγδ} , the Ioseph . de antiq . Iud. feast of wood carrying : these who offered their sacrifice here , had the wood and the salt for nothing .

The Heathen were Gods Apes , in keeping in their vestall fire , which they say came from heaven : If it were put out , as it happened at Delphos , ( the Temple being burnt by the Medes ) it was not lawfull to kindle it with any fire below , but the drew fire from heaven with a Glasse , and so kindled it againe , as the Poet testigfieth .

Adde quod arcana fieri novus ignis in aede Ovid in lib . fast . Dicitue , & vires flamma refect a capit . That is ; Adde , How t is said , that in the privie Romes New fire is made , and strong the flame becomes .

When the Kings of Persia died , the holy fire was put out ; but when our King , the Lord Iesus Christ dyed , the Sunne in the Firmanent was blacke , and put out as it were .

The Priests , after they had offered the sacrifices vpon the brazen Altar , then they offered Incense vpon the golden Altar ; And the people stood without , praying and Luk . 1. 21. waiting , in the meane time , when he should come forth .

So Iesus Christ our great high Priest , hath offered himselfe once a sacrifice for vs vpon the brazen Altar , the Crosse ; and is now at the Golden Altar , interceding for vs : he cannot then be sacrificed againe ( as the Papists would ) therefore we that are standing without , let vs looke shortly for his comming againe . The faithfull haue waited for three sorts , of Christs his comming ; First , for his comming in the flesh : secondly , for the Mar. 15. 43. Acts 1. 4. Rev. 22. 20. comming of his Spirit : and thirdly , for his comming to glory .

None might goe to the golden altar to offer Incense , but he who might goe to the brazen altar to offer sacrifice ; therefore none may be a Mediator of intercession , but he who is a Mediator of redemption : if Vzzia had beene a Papist , he might haue had good shift for himselfe , that he was a Mediator of intercession at the golden altar , but not of redemption at the brazen altar .

There were soure , who dishonoured this brazen altar most . First , Ahaz , who caused to remoute it out of the 2 King . 16. 10. owne place , and set the altar of Damaseus in place thereof the second , were those who killed Zachary , not farre Luk . 11. 51. from the altar . The third was P. Canaus . Iannes , the predecessor of Iaddus , the high Priest , who slew his brother Iosuah , and sprinkled his blood vpon the altar . The fourth was pilat , who mingled the blood of the Gal●●aeans , with Luk 13. 11. their sacrifice vpon this altar .

In this Court of the Priests flood the brazen Laver , which was made of the womens brazen Lookin-glasses : Exod . 38. Iohn ( Rev. 4. 6. ) alludes to this , when he sayes ; I saw a Sea of Glasse before the Throne . When the Priests 1 Kin 7. 38 2 Chron . 4. 26. and the people were multiplied , Salomon made ten Lavers , to wash the sacrifices , and another great vessel to wash the Priests : so in the Tabernacle , there was but one Candlesticke ; but in the Temple there were tenne because it was much moe spacious , it behooved to haue moe lights . In the dayes of Moses , the yeares of the Levites , when they entred top their office , were reckoned from twentie fiue to thirtie . but in the dayes of David , the people increasing , the Levits would not haue 1 Chro . 23 6. sufficed ; therefore David changes the time of their entry , into twentie yeares . So , there were but two Silver Trumpets in the Tabernacle , but there were an hundred and twenty Priests sounding with Trumpets in the Temple .

In the outward Court , ( where the women worshipped ) Canon . III . stood Gazophylacium , or Corban , the Treasury , which Luke 31. 4. is called {αβγδ} , The giftes of God , because it contained the gifts offered to God . The Iewes called it Kupha schel tzedaka , area iustitia , the chest of almes ( for they called their almes their iustice , Math . 6. ) Talm . lib Tehilin . and the Hebrewes say , that it had written about it , this Proverb of Salomon , ( The gift which is given in secret , pacifieth wrath : ) teaching them , that they should not Pro . ●1 . 14. Math . 6. 2. blow a Trumpet as the Pharisies did when they gaue their almes , but secretly convey it into Corban , or the Treasurie .

The second Temple in outward glory , was farre inferior Canon . to the first Temple .

The gift of prophecie , and Vrim and Thummin were in the first Temple ; but in the second Temple , nothing for a long time , but Bathcol , fisia vocis , an Echo was heard .

In the first Temple they had the holy Oyle , which annointed the high Priest : but in the second Temple they wanted it , and the high Priest was called , Vir multarum vestium , The man with the many cloathes .

In the first Temple was the holy fre , but not in the second .

The first Temple was but once polluted ; but the second Temple was thrise : first , by Antiochus ; secondly by Pompey ; thirdly , by Cassius , and yet , The glorie of the second Temple , was greater then the glory of the first . Hagg . 2. 10.

The first Temple was destroyed fore three sinnes ( Buxtorf . de abbrev . say the Iewes ) for Idolatry , Incest , and shedding of Innocent blood . But the second Temple , they say , was destroyed , Propter shinnath chinnam , odium immeritum , vndeserved hatred ; and because this sinne is not yet expiat , therefore they say the building of the second Temple is deferred ; but they forget the crucifying of our Lord , which was the cause why there was , not a stone left vpon Luke 21. 6 a stone in it .

How differed the Temple of Ierusalem from other Quaest. Temples ?

Locus , a place , is considered two manner of wayes : Scotus 1. Locus vt locus , a place that isd only a place , & locus vt sic , a place in such a respect , ( as the Schoolemen speak . ) The Temple of Ierusalem was Locus vt sic , that is , it was Medium divini cultus , A meane of Gods worship : it was a part of their ceremoniall worship , and a type of the body of Christ , as he sayes himselfe ; Destory this Temple : Iohn 2. 19. therefore they were bound to set their faces towards it when they prayed . Our Temjples are but Loci vt Loci , 1 Kin . 8. 48. Dan . 6. 10. they are not a part of the worship of God , nor types of the body of Christ , neither are we bound when we pray to set our faces towards them . they are called places of Prayer onely , because the Saints meete there , and if the Saints meeting were not in them , they were but like other common places . The Temple of Ierusalem sanctifie dthe meeting of the Saints , but the meeting of the Saints sanctifies our Temples ; they might not buy nor sell in the Temple of Ierusalem , because it was the house of Prayer : the Morall reason obliges vs now , no man may buy nor sell in our Temples , because they are houses of Prayer .

PARAGRAPHE II .

Of their Synagogues .

THeir Synagogues were holy places by example , but Canon . not by command .

They are called Mognade El , Psal . 74. 8. which Aquila translates SDynagogae potentis , the Synagogues of God ; then it may seeme , that they were commanded by God ?

It is generally held , That the Synagogues were not in Ierusalem , till after the Captivitie . 2. If the Psalmist speakes there of the SDynagogues , then they may be called Gods Synagogues , because the Lord approoved them , although he copmmanded them not .

The Synagogues were ordered in most things , after Canon . the manner of the Temple .

In their situation ; for , as the Temple stood vpon a Illust . 1. hill , so they set their Synagogues in the highe ? st place of the Towne and for this they alledged Pro . 8. 2. Wisedome hath built her Palaces vpon high places .

In the Temple there was the high Priest , and his Sagan , or second high Priest : so in their Synagogues they had {αβγδ} Sosthenes ; and somtimes a second Ioseph . de antiq . Iud. Ruler , as Crispus , answering to the second Priest , Sagan : They had Scribes who taught in their Synagogues , as the Priests taught in the Temple . They had in their Synagogue , Scheliah tzibbor Minister Synagogae , The Clerke Luk . 4. of the Synagogue : as he who delivered the Booke to Christ ; these answered to the Porters in the Temple .

In the Temple , the Court of the Priests was distinguished from the Court of Israel . The Court of Israel was distinguished againe , into the Court of the men , and the Court of the women . So in their Synagogues , the teachers sat by themselues ; the men sat by themselues in rankes , one aboue another : And Iames seemes to allude to this forme ; If there come a rich man , yee bid Iam . 2. 23. him sit vp higher : if a poore man , ye bid him sit downe lower : the wome sat by themselues . Zac . 12. 12. the women sat by themselues .

As in the Temple , the peoples faces were towardes the Arke , so in the Synagogue they had an Arke , wherein they keepe the booke of God , and the peoples faces were towards it .

As no man might carry through the Temple any vessell or burden . Mark . 11. 16. So no man might carry through the Synagogue a burden or vessell .

There was great devotion required of them , who entred Canon . into the Synagogue to worship .

They wrote aboue the doores of their Synagogues , Illust . Psal . 118. 20. Buxtorf de abbren . Haec est porta Domini , iusti intrabunt eam , This is the gate of God , the iust shall enter in thereat . And againe , Precatio sine intentione , est sicut corpus sine anima : Prayer without intention , is as a body without a soule .

PARAGRAPHE III .

Of their place of Prayer .

THey had a place wherein they prayed onely . Canon . 3.

Epiph . tom . 2. lib . 3. c . 80 It was a place , different from their Synagogues and Confir . 1. the Temple . In it they prayed onely ; in their Synagogues they prayed , and interpreted the Scriptures ; in the Temple they prayed , interpreted the Scriptures , in the Temple they prayed , interpreted the Scriptures , and sacrificed . This might properly bee called an Oratorie .

Their Synagogues were onely within the Citties , but these places of Prayer were without the Citties , Acts 16. 13.

The Synagogue was reckoned a more holy place by the Iewes , then the place of Prayer : for in their Synagogues they might doe no servile worke , they might make no reckonings in them : Epiphaom . 2. l. 3. but in their house of Prayer , after the Prayer was ended , they might doe any civill worke . He to whom the {αβγδ} , or house of Prayer belonged , was called Drus . in prat . Pomarius , a seller of Apples ; and his inscription , was this , Pomarius à {αβγδ} , the Apple-seller over-seer to the Oratorie . The learned thinke , that he was called Pomarius , because the sold Apples in it . Ade . Turn . advers . l. c . 19. The Iewes vsed to giue almes , and the poore vsing to come there to receiue their almes , ( because they were hated of other people ) they dwelt there as in Hospitals : therefore this name Proseuche degenerate , and they thought basely of it . In which sense Iuvenal takes it , when the saith , Satyr 5.

In qua te peto Proseucha . The Oratorie . hospitall wherein I seeke you .

PARAGRAPHE IIII .

Of the Temples built without Ierusalem , neithe holy by example nor institution .

GOD expresly commanded , that there should be no Canon . Temple built for his Worship , but in the place Deut . 12. which he should chuse .

There were two Temples built without Ierusalem , contrary to Gods ordinance ; the Temple of Samaria , and the Temple of Heliopolis , in Egypt .

The occasion of the building of the Temple of Samaria , was this : P. Cunaus . de rep . Iud. & Scal . in Eusch . Manasses , the Sonne in law of San-Ballat , affecting to be high Priest in Ierusalem , and being refused , his father in Law built a Temple vpon Mount Garizim , and made him the high Priest of it : there they erected a false worship , and separated themselues from the Church of the Iewes .

Hence it was , that the Iewes so hated them , and they the Iewes . Syrach . 50. 25. There be two manner of people Syrac . 50. ●5 . that mine heart abhorreth , and the third is no people ; they that sit vpon the Mountaine of Samaria , the Philistims , and the foolish people that dwell in Sichem .

These that sat vpon the Mountaine of Samaria , were the Cutthaeans , a people that were brought out of Assyria into Iudaea , by Salman-assar , they worshipped God , and the Idols of the land .

The seond , were the Philistims , who were meere Pagans .

The third , were the Sichemites , who fled away with Manasses , out of Ierusalem into Samaria .

The Samaritans hates the Iewes also : for Iosephus Ioseph . l. 1. c . 1. testfies of them , when matters went prosperously with the Iewes , they said then , they were come of Abraham . But when the Iewes were vnder the Crosse , then they vsed to deriue their pedegrees from Babell , and other Nations .

Ioseph . l. 11. cap . vlt . In the daies of Ptolomaeus Philomater ; Sabbaeus and Theododstus , two Samaritanes , kept a disputation at Alexandria , against Andronicus , and other of the Iewes , for Graizim , and they for the Temple of God , which stood vpon Mount Moriah : both parties swearing by God , to bring proofes of their assertion out of the Law .

The Iewes brought for them ; first , the Law of God ; secondly , the continuall succession of their Priests ; thirdly , the Kings of Asia sent gifts to it , and acknowledged it to be the Temple of God .

The Samaritanes could alledge for themselues nothing , ( and what marvell ; For they worshipped they knew Iohn 4. not what : ) Therefore the King adiudged them to die , as De bello . Iudacie● . Iosephus testifies .

Tom . 1. ad annum Christi , 31. Baronius laboureth to proue out of this Story , that succession is the mark of the Church , against Hereticks and Schismatickes ; because they proved the Church of Ierusalem to be the true Church by succession onely : but Iosephus sets downe the distinct arguments , wherby they proved their Church to be the true Church . Hee leaues out the principal argument ( the Law ) and argues onely succession : locall sucession without the truth , is nothing .

Christ ( Iohn 4 ) ends this controversie , telling the woman of Samaria , That neither in this Mountaine , nor at Ierusalem , men should worship , &c.

PARAGRAPHE V.

Of the Temple of Heliopolis .

THE occasion of the building of this Temple , was See before in {αβγδ} . this : Onias the fouth , being put from the high Priest-hood by Antiochus , comes to Egypt , and there built a Temple in Heliopolis , misconstruing the place of the Prophet Esay , taking Cheres the Sunne , for Heres Esa . 19. 17. Destruction .

It was not lawfull for them to build a Temple in Egypt , for God expresly forbad them , to goe backe againe Exod . 13. to Egypt .

Of these two Temples , the Samaritane was the worst : for it as hereticall altogether ; it acknowledged not Ierusalem at all , and the Iewes held them execrable : but the Temple of Heliopolis was not idolatrous , nor hereticall , they kept the substance of the true worship with the Iewes ; they sent gifts to Ierusalem yearely , but they were schismaticall . Ierusalem was holy , Et materialiter , materially ; & formaliter , formally : Helio polis was holy Materialiter , sed non formaliter : their sacrifice was not acceptable , because it was in the wrong place ; but then it was not to a false God . But the Temple of Samaria , was neither holy materialiter , nor formaliter : the substance of the worship in it , was idolatrous .

The Church of the Iewes worshipped God , intirely , and in vnitie . They worshipped God ; this distinguished them from the Pagans , who are not of the Church . They worshipped God intirely : this distinguished them from the Samaitane hereticall Church . They worshipped God in vnity : this distinguished them from the Samaritane hereticall Church . They worshipped God in vnity : this distinguished them from the schismaticall Church of Heliopolis .

SECTION . III .

Of the persons appointed for Gods worship .

GOD would haue select times and places appointed Canon . for his worship , so would he also haue select persons to minster in his worship :

Take the Levites for all the first borne of the children of Confir . Num . 3. 45. Israel , and the cattell of the Levites for their cattell , and the Levites shall be mine .

The Priests , before they were admitted to Gods service , Illust . behooved to be of perfect age , and then were admitted by a solemne ordination .

PARAGRAPHE I.

Of the ordination of the Priests .

THE ordination of the Priests , was instituted by Canon . God , with solemne and significatiue ceremonies .

No man takes this honour vpon him , but he who is called Confir . as Aaron . So , To fill the hand of the Priest , was to consecrate Heb . 7. him .

It was their custome that day , that the Priest was ordained , Illust . 1. they tooke the flesh of the sacrifice , and put it in his hand ; to signifie , that he had power then to sacrifice : Numb . 3. 3 and from that custome it is , when wee ordaine a Minister , we giue him to booke of God in his hand , to signifie , that now he hath power to teach the word of God .

This filling of the hand , is vsually called consecration : the Greekes The Hebrews , Chanuch mitiatio . translate it {αβγδ} , perfection , because the Priest was then authorized to doe his office . And this word , Hebr . 7. 28. is applyed by the Apostle to Christ , who was persited for ever , as our high Priest .

This filling of the hand shewes , that none might minister before the Lord , vnlesse these things were put in his hand ; 1. Kings . 13. 13. Whosoever filled the hand of the roboams Priests , he was a Priest sufficient enough of the high places .

This phrase of filling of the hand , is applyed to the Priests of Ieroboam : likewise , this lets vs see , that there may bee some outward forme of calling in the Popish Church , and that the first reformers of our Religion , who had their calling in Popery , needed not a new extraordinary calling .

PARAGRAPHE . II .

Of the high Priest .

THE high Priest was a type of Christ in fiue things . Canon .

First , in his person ; secondly , in his annointing ; Illust . thirdly , in his apparell ; fourthly in his marriage ; fiftly , in his death .

In his person , there must be no blemish in him . Hegesip . l. 1. excid . Iud. Hegesip . Levit . 1. tstifies , how Antigonus cut off both Hircanus his eares , tha the might be high Priest no more ; if the case should fall out otherwise , and the Iewes should recouer their libertie againe .

Scal . in l. trihar . They would admit none to be high Priest , who had a blemish in his bodie ; yet they admitted him to be a high Priest , who was a Sadduce , and denyed the immortalitie of the soule : this was in corrupt times .

Antonius the Anchorite , cut off his owne nose , that hee should not bee chosen Bishop vpon this ground . Hece is that question ; Liceat ne seipsum admutilare .

Senec . 4. declam . The Heaten observed this also in their high Priests : when the Temple of Vesta was burning , Metellus the high Priest , ranne in to saue their Paladium , hee loseth his eyes in the fire ; hee was not permitted to bee high Priest any more for that : If they would haue no blemish in their sacrifice , farre lesse in their Priest .

In his annointing : when the Priests were first ordained , II . all were annointed , Numb . 3. 3. But when the order of the high Priest was once setled , onely the high Priest was annointed : therefore Aristoblous the high Priest is called the annointed of the Lord , 2. Maccab . 1. 10. Aliter in constituta Ecclesia , aliter in constituenda ; It is one way in a setled Church , & other wayes in a Church not fully setled .

During the second Temple , the Oyle which annointed the high Priest , was wanting ; therefore Rabbi Salomon . Levit . 26. the high Priest in the second Temple , was called , Merubba begadim , multiplicatus vestibus , The man with the many clothes : They called him not , The annointed of the Lord , but , the man with the many cloathes : because he had fiue things peculiar to him , which none of the rest of the Priests had ; his Breast-plate , his Ephod , his plate of God , and his Pallium , and Cloake .

In his apparell , he was a type of Christ : his Crowne signifieth III . his kingly office ; his Vrim and Thummim , signified his Priestly office ; and his Bells , his Propheticall office .

So Chirst is seene by Ezechel , walking amongst the midst of the Angels , as a King : cloathed in white , as a Priest ; and an Inke-horne hanging at his girdle , as a Prophet : as a Priest he wore a Myter ; amongst the heathen , the Auguties had their Lituus , like a throwne Turbet ; The Emperours had their Paludamentum , their robe Royall ; and the Kings had their Diadem , or Crowne .

Thou art the holy one of God : Here is an allusion to the Mar. 1. 24. high Priest , who had , Holinesse to the Lord , written vpon his forehead ; therefore he was called , The holy one of God . Christ our high Priest , is that they one of God .

This golden plate , was called {αβγδ} : none might weare it but the high Priest , in the day of expiation : therefore Hegesippus and Epiphanius are mistaken , who thinke , that Hegesippus . Iames the Apostle wore this ornament , which was proper onely to the high Priest ; and so is Eusebius mistaken , who holds him to haue beene the high Priest , because he wore a linning stole ; then every Priest had been an high Priest : for during the time of their service , they were bound to weare linning ; and out of their service , wollen cloathes . Ezek . 49. 17

It is to be marked , that our Lord chose none of the Tribe of Levi to be his Disciples ; signifying to vs , that he was to abrogate the Ceremoniall Law .

The high Priest did two things , {αβγδ} , Things which pertained to God : & {αβγδ} , And things which pertaine to vs. The things which he did from God to vs , were represented by his Vrim and Thummim : the things which he did from vs to God , were represented by his breast-plate , carrying the twelue stones vpon it .

PARAG . II . DIATR . I.

In what order the stones were set in the Breast-plate of Aaron .

THE Broughton , in his translation of places of the Scriptures . twelue Patriarches were set in Aarons breast-plate , not according to their generations , but according to their births ; that is , the free womens sonnes were preferred to the hand-maides sonnes , although some of them were younger .

Sometimes the Tribes are numbred according to their age , Gen. 33. Secondly , sometimes by the Nobilitie of their birth : as , Exod . 28. Thirdly , by the order Num . 2. 3. of grace , as Iudah is first set in the Campe . Fourthly , by the order of History , as Sem before Iaphet , Genesis 10. Fiftly , the number is onely considered without the order , as Revel . 21. For the last is first there , and Dan is omitted .

AProgrammeofAaronsBreast-plate. Exo . 29. 10. The stones were set vpon the breast-plate of Aaron : according to their births . REVBEN . SIMEON . LEVI . Lea . Odem . Pitdah . Bareketh . Sardius . Topazius . Smaragdus . IVDA . ISSACHAR . ZABVLON Nophech . Saphir . Iabolom . Chalcedon . Saphir . Iaspis , vel Sardonyx . IOSEPH . BENIAMIN DAN . Rachel . Shoham . Iaspech . Leshem . Beryllus . Onyx , vel Iaspis . Hyacinthus . NEPHTALIM . GAD . ASSER . Bond-women . Shebo . Tarshish . Achlemah . Achates . Chrysolite . Amethyst .

Amongst the sixe Tribes , who blessed vpon the Deu . 27. 11. Mount Ebal , Reuben is not numbred with them : for he lost his priviledge of Dignitie , and birth , and is set amongst the six cursers ; therefore amongst the cursers he saith , Cursed is he who lyeth with his Fathers wife : he as a Deu . 21. 20. Priest of the family should haue blessed , but now he curses .

Some depriue themselues both of the prioritie of birth , and of grace , as is seene in Esau , and Reuben .

PARAGR . II . Diatriba II .

How the high Priest wore his girdle , and what it signified .

THE high Priest wore his girdle about his paps , and not about his middle .

Ezech . 44. 18. He shall not be girded about his sweating places .

Ionathan , the Chaldie Paraphrast , paraphrases it thus ; Chaldie Paraphrast . He shall not be girded vpon his loynes , but vpon his heart : therefore we see , Revel . 1. 13. That Christ is said to be Girded about his paps ; to signifie the great sinceritie and verity which was in his herat : for he was girded with a girdle of veritie about his heart . So Revel . 15. 6. The Angells are brought in with their girdles about their paps ; to signifie the best estate of their Pastors , comming neerest then in sinceritie to Christ : but before in the first age of the Church , they wore their girdle about thrie middle ; the more spirituall that they become , their girdle went the more vpward .

PARAG . II . Diatriba 3.

Of the cloathes which the high Priest were , when he entred into the holiest of all .

WHen the high Priest entred into the holiest of all , he was clothed , first , with linning breeches next his flesh ; secondly , a linning coat ; thirdly , a linning girdle ; fourthly , a linning myter : These he put vpon him , when he made reconciliation for the Church , in the most hopy place : and having finished his service , he laid those cloathes aside there , and never wore them againe , but left them there , Levit . 16. 4. 23. These by the Iewes were called Bigde labham , albae vestes , white clothes , but the clothes which he were in the holy place that day , were called Bigde zahabh , vestamenta aurea , Golden clothes , not that they were all of gold , but because they were finer then the clothes which he wore when he went into the holiest of all .

The high Priest laid aside all these ornaments , when he entred in the holiest of all ; which signified his Propheticall , Kingly , and Priestly office ; and to signifie Nota . 1 Cor . 15. to vs , that at the latter day , Christ shall giue vp his kingdome to the Father : he shall no more then teach his Church , or intercede for her as Mediator , or rule her as King .

He was a type of Christ in his marriage .

He might not marry a Widdow , a Whore , or a divorced Woman , but onely a Maid .

They shall not take a wife that is a Whore , &c. Levit . 21. 7.

He might not marry a widdow , because he got not Illust . her first loue ; Revel . 2. 4. The Angell speaking to the Church , seemes to allude to this , when he sayth , Thou hast left thy first loue .

He might not marry a divorced woman , because he got not her iust loue ; for although men were permitted civilly to marry them ; yet Christ teacheth , that it was permitted to them , for the heardnesse of their hearts .

He might not marry a Whore , because he got not her onely loue ; he might onely marry a Virgin .

Christ will haue of his Church her first loue , iust loue , and onely loue : therefore Psal . 74. the Church is called his Turtle-doue ; for as the Turtle-doue hath but one Mate , so the Church must haue God onely for her loue .

He was a type of Christ in his death , he who killed a V. man negligently , fled to the Citie of Refuge , and stayed Numb . 35. 25. there vntill the death of the high Priest , & then he was free : Iesus Christ by his death frees vs , and sets vs at libertie .

The high Priest had sundry things common to him , Canon . with the rest of the Priests .

There behoved to be no blemish in him , so neither Illust . in them ; when they served in the Temple , it was lawfull Levit . 21 7. for none of them to serue bare-headed : so likewise the Flamines among the Romanes , serued with their heads covered .

So they served bare-footed in the Temple . The Lord sayd vnto Moses ; Take off thy shooes , because the place where Exod . 3. 5. thou stands is holy . Targ . Ionathan . Hence they gathered , that they were to stand bare-footed in the Temple , because the place was holy . So the Priests of India served bare-footed , therefore they were called {αβγδ} , bare-footed , and Scal . in Eus . not {αβγδ} , naked children , as Eusebius reades it .

The high Priest had this second high Priest , who ministred Canon . for him , when he could not minister himselfe .

2. Kings 18. Serajah the high Priest , and Zephaniah the Confir . second Priest .

The second high Priest was called Sagan : So he who Illust . was next in the Church of Constantinople to the Patriarch , was called {αβγδ} , the Primore . Iosephus de bello . iud. c . 8. testifies , that one Ioseph , to sonne of Ellem , discharged the high Priests office for him , when as Mathias the high Priest was polluted by a Nocturnall pollution , that he might not serue as high Priest , then his Sagan , Ioseph suplied his place . These who had this Gonorrhaea , were said by modesty of speech , {αβγδ} , to haue some disease in the bodie .

How is it said , that Annas and Caiaphas were high Priests Luk . 3. 2. for that yeare ?

Causab . contra Bar . Annas was high Priest when Christ was borne , Caiaphas was high Priest when Christ was crucified ; when Caiaphas was the high Priest , Annas was his Sagan , or second high Priest ; for they could not both enter into the holiest of all at once , but they changed by courses . So before , vnder the Greeks , the Priest-hood was much altered ; as vnder Antiochus , from Onias to Iason ; from Iason to Menelaus his brother .

But was not the Priest-hood changed now , when they indured Priests but for a yeare ?

There are in government fiue things ; first , Potestas : secondly , Ordo : thirdly , Modus : fourthly , Titulus : fiftly , Vsus . Potestas , is when there is a power commanding ; Ordo , when there are superiors and inferiors : these two are essential in government , they being taken away , government cannot stand : Modus may bee changed 9as here , ) for before the Priest-hood continued for the Priests life-time , but now it lasts but for a yeare . The title is changed ; by the Law it was by succession , now it is by the election of the Romanes : the vse is changes , first it was well administred , now it is corruptly vsed .

As the waters of Nylus run so many hundred miles , a pure and cleare water , yet when it comes nere to the Mediteranian Sea , it begins to grow brackish , and somewhat Salt , at last it fals into the Sea , and loseth the name : so the glorious Priest-hood , which continued so many hundred yeares , begins now to grow brackish and corrupt , and shortly it is quite abolished .

How is it said in Mar. 15. 1. The high Priests consulted ? then it might seeme , that there were moe high Priests at once ?

We must distinguish betwixt the high Priests by way of excellencie , and these high Priests ; for the twentie-foure orders of the Priests , which David appointed ; every one 1 Chron . 24. 10. of these ranks had a ●hiefe Priest , and of these the Evangelist meaneth .

PARAGR . II . Diatriba 4.

Of the foure and twentie Orders of the Priests .

DAVID instituted foure and twentie Orders to serue Canon . in the Temple by course . Luk . 1. Scal . Canon Isagog . cals these {αβγδ} , courses ; the Hebrewes cals them , Mognadim stationes , stations . Iosephus cals them {αβγδ} , fellowships : in every course there was fiue hundred Priests , and their course lasted from Sabboth to Sabboth .

The chiefe of every one of these courses , were called {αβγδ} , high Priests : and the Hebrewes cals them Roshe aboth , the chiefe of the Familie .

Scal . Can . Isag . l. 3. Talm . l b . Meghillah . One course might not take the course of another ; for they had an auncient Canon , Every Priest or Levite who shall intrude himselfe in antohers place , let him die the death .

PARAGR . III .

Of their Sacraments , and first of Circumcision .

CIrcumcision was the seale of the Covenant , to the Canon . people of God .

Gen. 17. 10. This is my Covenant , which yee shall keepe betweene Confir . me and you .

Circumcision was instituted by God the eyght day . Canon .

Gen. 17. And euery male childe of eyght daies olde among Confir . you , shall be circumcised .

The Hebrewes vnderstand the eight day , not full eight Illust . daies , but sixe full daies , hence they say , that Dies leg is non est à tempore ad tempus , The daies of the Law are not from time to time : that is , Non est à pleno tempore , that is , Not from a full time : So wee say , Christ rose the third day , when he lay not three full daies in the graue ; so we say , one hath a Tertian Ague , when the disease keeps him but one full day .

Luke 2. 21. But when the eight dayes were fulfilled , they came to circumcise the childe ?

This is vnderstood , De tempore currente , sed non completo , The current time , but not compleate ; that is , the eight day beginning , but not fulfilled So Deut . 15. 4. At the end of the seven yeares : he meanes not when the seven yeares were compleate , for the rest began in the beginning of the seventh yeare ; so that is better translated in the end of seaven yeares , then after the end of seven yeares : ( Min ) is put for ( Beth ) that is , one preposition for another : as Deut . 3. 3. Psal . 62. 30.

Circumcision being the seale of the Covenant , it was a a fearefull thing to renounce it .

Antiochus persecuted the Iewes very hotly , and tried 1 Maccab . them to be Iewes by their Circumcision ; they to conceale their Iudaisme , caused to draw their foreskinne : and the Apostle , 1 Cor . 7. 18. alludes to this forme ; Art thou circumcised , draw not the fore-skinne . This might be done by Art , Epiphan . cont . hares . Epiphanius testifies .

The Egyptians , after the death of Ioseph , neglected circumcision , for the hatred which they had against the Israelites , and the Isralites liuing in Egypt , neglected it also ; therefore Iosuah calls this Opprobrium Egypti , the Iosua 5. 9. shame of Egypt , when he circumcises them at Gilgall . Secondly , when they denied circumcision ; this was 1 Mac. 1. 16 called Opprobrium Antiochi , the shame of Antiochus . Iudaeus {αβγδ} & Iudaus {αβγδ} . Thirdly , when they were circumcised in the flesh , but not in the Spirit : this was called Opprobrium Iudaei , the shame of the Iew . Fourthly , when they were circumcised in the flesh , and in the Spirit , it was called Laus Iudaei , Rom 2. 26. 27. 28. the praise of the Iew .

Why did the Christian Iewes draw their Praepuce in the Apostles daies , seeing there was no danger of persecution , 1 Cor . 7. 18. as in the time of Antiochus ?

When they were converted from Iudaisme to Christianitie , there were some of them so ashamed of their Iudaisme , that they could not behold it ; they tooke it as a blot to their Christianitie : or the meaning of the place may be , that they should not be discontented that they are Iewes ; providing , that by faith they imbrace Christ : for , There is no difference betwixt Iew and Gentile 2 Cor . with Christ .

Circumcision to them , was a signe of the mortification Canon . of the old man .

Therefore these are not circumcised do the rightend , who circumcised themselues , either for feare , as Ester 8. 17. Many became Iewes . The seventie translates it , Many were circumcised : or for covetousnes , as the Sichemites ; Gen. 34. 22. or for credit , as the Egyptians and Edomites . The Prophet Ieremie calls these Circumcisos in Praputio , that is ; Ier . 9. 25. although they be circumcised in the flesh , they are still in their Praepuce , and vncircumcised before the Lord .

They were cut off from the people of God , for the Canon . contempt of circumcision , and not for the want of it .

Genesis 17. 14. He who circumcises not himselfe , shall be Confir . cut off .

Therefore the Iewes who bury their Infants ( who die before the eight day ) before the doore of their Synagogues , and not with the rest , mistake this place : and so doe the Papists , who thinke all Infants not baptized , to be secluded from the kingdome of God : Hee who de●iseth Ezec . 28. his circumcision , shall die the death of the vncircumcised . So he who contemnes his Baptisme . It was a good decree of the Councell of Concilium secundum Canon 34. 35. Backara , which ordained that those who despied their Baptisme , and dyed ; and those who hanged themselues , should be buried together , as both guiltie of soule murther . Vpon this necessitie , there were some who baptized them after they were dead , and put the sacramentall bread in their mouth , as their viaticum . When they circumcise their childe , they Exod . 4. 25. call him sponsum sanguinum , a husband of blood : & they apply the words of Zipporah to him , Thou art a bloody husband : because that day they hold , that the child is married to the covenant ; and they expound , Teligit pedeseius : that is , She hurt , membrum virile eius ; as , Touch not Psal . 105. 15 my annointed , that is , hurt them not : and his feet they take , Promembro virili , a mans yard ; as Esay , Pilus pedum , id est , Esa . 7. 20. pudendorum : so the Chaldie Paraphrast , paraphrases the place .

When they circumcise the child , they set a void chaire for Elias , misapplying the words of Malachy ; Behold , Elias Mal . 4. 5. shall come as a witnesse : and so they call vpon Elias .

Marke how God in iustice plagues them , calling upon Elias , because they mocked our Lord , and said ; He cals Math . 26. vpon Elias .

They had witnesses in their circumcision . Canon .

Esay 7. Take vnto thee faithfull witnesses . This witnesse Confir . was cald Sandak , susceptor pueri , & per Synecdochen , Baa● berith , Dominus foederis , Lord of the Covenant , who promised in the childs name also .

Circumcision had sundry periods of time in the Canon . Church , which are to be observed .

Scotus markes well the periods of circumcision ; Illust . the Scotus . first period was , from the institution of it , to the time that Christ was baptized ; all this time it was Sub praecepto , vnder the Law : and it was Necessaria & vtilis , necessary and profitable : the second period was , from the baptisme of Christ , vntill the promulgation of the Gospell , Goe teach all Nations , baptising them . In this period , Math . 28. it was Vtilis sed non necessaria , profitable , but not necessary : the third period , from the promulgation of the Gospell , to the destruction of the Temple , ( which was the Wardrope of the ceremonies . ) In this period , it was Licita sed non vtilis , lawfull , but not profitable : the fourth period , was from the destruction of the Temple , or rateher from the Councell of the Apostles vntil now ; then it was altogether Illicita , vnlawfull : then it was concision , Phil . 3. 2. 3. and not circumcision .

In the first period they might onely circumcise ; in the second period , circumcise & baptize ; ( for they had yet more regard to circumcision then to baptisme : ) in the third period they baptized and circumcised , ( now they had more regard to baptisme then circumcision : ) in the fourth period , they onely baptized .

First , as Scotus speakes , it was Sub praecepto , sed non sub consilio : Vnder the Law , but not vnder the councell : then it was Sub consili● , sed non sub praecepto , Vnder the Councell , but not vnder the Law . When it was Arbitrarie ; 1. It was Necesse esse , needfull to be : 2. It was Non necesse esse , not needfll to be : 3. It was Necesse non esse , no waies needfull to be .

PARAGRAPHE IIII .

Of the Passeover .

THE Passeover was a Sacrament , sealing to them Canon . their spirituall deliverance by Christ , and their temporall deliverance out of Egypt .

Exod . 12. 14. And this day shall be vnto you for a memoriall , Confir . and ye shall keepe it a feast to the Lord .

In the preparation to the Passover ; first Scal . in Proleg . de emend . temp . they had Illust . Inquisitionem fermenti , The searching out of the Leaven , vpon the foureteenth day of the month , from the sunne rising to the fourth houre . Secondly , they had Exterminationem fermenti , The rooting out of the Leaven , from the fourth to the sixt houre ; in this time they cast in out of the house , and burnes it from the midday ; not onely the vse of it is discharged , but also the very looking vpon it . Last , they had Exsecrationem fermenti , the cursing out of the Leaven : and they say , Omne fermentum quodcunque , hic est in potestate mea , quod neque vidi neque abolevi , nullum esto , tanquam pulvis terrae aestimator : All the Leaven whatsoever is here in my power , which I neither saw nor haue put away , let it be nothing , and let it be esteemed as the dust of the earth .

All the time of this seast , they name not this word , Lechem , Bread , least hey should stir vp in their children a desire to leavened Bread ; ( for they vsed no Bread ordirnarily but leavened bread : ) Elias Levita . So when they speake of a Sow , they call her Dabar achar , another thing : the Greeks expresse it better , {αβγδ} , And vnhappie thing : This they doe , lest naming the word Sow , their children should long after Swines flesh .

As they had a diligent search , to find the Leaven before the Passeover , to cast it out , not to looke vpon it , and to count it execrable which they had not found , and not ot name it once : so we should purge out the old Leaven , when we are to eate our Passeover , wee should detest it , consume it , and not let it once bee named amongst vs.

The Heathen , before they were admitted to the mysteries , Causab cont . Baron . they did fiue things to them : the first , was Purgatio communis , the common purgation : secondly , Purgatio reconditior , more inward : thirdly , {αβγδ} , when they might stand and behold the mysteries a far off : fourthly , Initiatio , when they were partakers of the mysteries : fiftly , they were called {αβγδ} ; that is , Perfect in the mysteries of the Gods .

Dionysius distinguisheth the whole action of the receiver in three parts : first , {αβγδ} Purgatio , a cleansing : secondly , {αβγδ} initiatio , a beginning : thirdly , {αβγδ} consummatio , a perfection . When they first received the Sacrament , it was called initiatio ; when they came to the full knowledge of the mysterie of the Sacrament , it was called consummatio .

PARAG . IIII . Diatriba 1.

Of the place where they eate the Passeover .

THE Passover was eaten at home in their private Canon . houses .

Where wilt thou that we prepare to eate the Passeover , and Confir . they went to an vpper chamber . Mat . 26. 17.

When they killed the Passeover , they sprinkled Illust . the blood of it vpon the Altar ; but they were to eate it at Exod . 12. Levit . 7. 6. home in their houses : The most holy things were eaten in their private houses at Ierusalem .

PARAG . IIII . Diatriba 2.

Of the number which did eate the Passeover , and how many Suppers concurred together .

THere were no fewer twelue who did eate it , as Canon . Chrysost . Christ and his twelue . They vsed also to ioyne twenty together , and then they were called the children of the Socitie .

At the Passeover they had thre Suppers concurring Talm . lib . haahavo . Drus . in prat . Scaliger in emend . temp . together ; First , their common supper , with which the Passeover was ioyned , and this was the second Supper : the third , called {αβγδ} , or Dimissorie Supper . Christ instituted the Evangelicall Supper after the Dimissory supper , as is proved out of Mathew , in the twentie sixe Chapter .

The Christians had their {αβγδ} , or Loue-feasts : and at the first they ioyned it with the Lords supper also , in the Primitiue Church .

PARAG . IIII . Diatriba 3.

Of their common Supper , with which the Passeover is ioyned .

THE Master of the familie in the first Supper , takes Canon . 1. The master of the familie , doth 3. things : breakes , blesses , and giues . Drusius in prater . bread and breakes it ; therefore he is called Botzeang , fractor , a braker : and Bagnal tzegnuda , Dominus convivij , The Lord of the Feast : he giues no lesse to every one who sit at Table then an Oliue in quantitie , and to none greater then the bignesse of an Egge ; This was in time of the Passeover .

Secondly , he blesses it , and sayes : Blessed art thou , O Talm . lib . haahara , id est , precum . Lord God , King of the world , who bringest bread out of the earth .

This Sacramentall bread was holy , but onely in the Canon . vse .

Exod . 12. 10. The Lord commanded , If any of the vnleauened Confir . bread were left , it should be burnt : Which is to be vnderstand , as well of the Leaven as the Lambe .

The ancients drew neere to superstition in this ; first , Illust . they tought this bread was holier then other bread , before it was consecrate : and they held , that it resembled then the Shew-bread . They called the Table on which it stood , {αβγδ} Chrysost . Mensa propositionis ; from thence it was remoued to the Table of consecration . So , it savoured of corruption , when they kept the bread after the consecration was ended , in the daies of Augustine , and gaue it Ad Catechumenos , to those that were turned to Christianitie . Relata extra vsum , non sunt relata , Relations August de civitate Dei . out of vse , are not realtions .

There are foure sorts of bread , three for this life , and Basilius . one for the life to come : the first , is Corporalis ad sustentationem , corporall for sustentation : the second , Spiritualis adinformatinem , Spirituall for information : for we eate Christ as well in the Preached Word , as in the Sacrament , Iohn 6. The third is , Sacramentalis ad confirmationem , Sacrametall for confirmation : the fourth is , in the life to come , Eternalis ad fruitionem , Eternall for inioying .

Thirdly , he blessed the first Cup of Wine , and sayd ; 1. Cup . Blessed art thou , O Lord God , King of the world , who hast made the fruit of the vines .

From this blessing and breaking , our Lord may seeme Translation of a custome . to haue borrowed the blessing and breaking of the Luke 21. bread . When the Pasca was conioyned with this Supper , there were many moe things done ( as may be seene in the next Diatriba ) with which the Cup of thankesgiuing was ioyned : but with the common Supper , the Dimissory supper concurred , as may be seene hereafter .

PARAGR . IIII . Diatriba 4

Of the third Supper .

BEfore they sit downe to this Secundae mensae , or Dimissory Ioh . 13. 4. 5. Scaliger de emend . temp . Supper , they wash their feete : our Lord in this second Supper , washes the feete of his Disciples for humilitie ; whereas the servants should haue done it : and those who would seeme more devoute , would wash Ioh . 23. 8. 9. their whole body twise , and Peter meant of this , when Tradition of a custome . he desired his whole body to be washed , which Christdenied to him , as savouring of superstition , and washed onely his feete .

The Washing of the whole body , Anagogically , signifieth our Baptisme : the washing of the feet , the purging of our affections .

In this dimissory supper , the bitter herbs are brought Ioh . 13. 26. 27. 30. 31. in ; then the master of the Familie dips the herbs in the bitter sawce , and giues to those who sit about him .

The children this night , began to aske their parents , Why is it called the Passeover ? They answere , because the Angell passed over and destroyed vs not . Secondly , Why doe we eate vnleavened Bread ? the Parents answer , Because we were forced to make hast out of Egypt , we had no leasure to sowre our Dough . Thirdly , Why eate we sowre herbes ? the Parents answere , to put vs in remembrance o the affliction which we suffered in Egypt : this night by them was called Agada , The night of Annunciation , and our Saviour Christ from thence , Translation of a custome . vses that speech , 1 Cor . 11 . {αβγδ} , Annunciate donec venero , Doe this in remembrance of me .

The night when we eate the Lords supper , our meditation & conference should be vpon the Lords death children to aske Parents , and Parents to teach the children of it , what meanes this bread ? what meanes this breaking , &c.

Wherein was it that Christ dipped the Sope which Quaest. he gaue to Iudas ? Ioh . 13. 2.

Scaliger de emend . temp . Drus . in prater . Some answer , that it was into a Charoseth , or sawce , thicke like Mustard , having the colour of Clay , which they vsed in their Sacrament , to put them in remembrance , how they wrought in Clay in Egypt .

But how would Christ iustifie such a Ceremony , added to the very Sacrament it selfe ? whereas hee would not allow Peters superstitious washing ?

It hath beene some common sawce : for they ioyned many moe superstitions and traditions , to the chiefe points of the Law ; as they vsed at the first superstitiously , to let a malefactor goe at the Passeover , and tōBCH 4168-0515 tythe Minth and Annyse , so they added significatine ceremonies of their owne , as this Charoseth .

If men to raise devotion in the peoples hearts , adde Causab . ex Mosarabita . any thing to the Sacraments , either Baptisme or the Lords Supper ; there shall never be an end of adding one thing to another . I will set downe but one example or two : When the Gothes that had subdued Spaine , were celebrating the Sacrament , they caused to breake the bread in nine parts , by which they might paint out to the people , the whole History of Christs life ; comprehended vnder these words , Corporatio , Natiuitas , Circumcisio , Apparition , Passio , Mors , Resurrectio , Gloria , Regnum : By the first peece , they signified his Conception ; by the second , his Nativitie , and so forth . So these who mixed water & wine into the Sacrament , did it of good intention , to put the people in mind of the water and blood which came out of the side of Christ , but the Lord likes not such will-worship . Some afterward degenerate so farre , called Hydroparastatae , that they chuse onely water in the Sacrament .

This {αβγδ} , or platter , wherein Christ dipped , was Scutelia magnà , a big platter ; or Receptaculum liquidorum , A vessell for humid things , with a sawce to the meate in which they dipped their sop , and then did eate of the sowre hearbs with it .

Then he blesses for the second Cup , and they all began Talm . lib . ba●hara . 2. Cup . to sing Haliluiah , which is called Haliluiah magnum , it begins at the 113. Psalme , and ends at the 119. one repeates the Psalme , the rest cryes ; Blessed art thou , O Lord our God , the king everlasting , who hast sanctified to vs , and commanded vs to sing Haliluiah .

The last Cup , was called Cos hillel , poculum laudis , for 3. Cup . after this Cup , they sang a Psalme . Of this Cup , David speakes , Psalme 116. and so Luke in his 22. Chap. v. 17. Mat . 16. 30.

After the drinking of this Cup , and before the Psalme was sung , Christ instituted his owne Evangelicall Supper ; At this time he had not the common Supper : for Mathew sayes ; They went to an vpper Chamber to prepare the Passeover ; so that this was an extraordinary time , when so many Suppers concurred .

PARAGR . IIII . Diatriba 5.

Of the changing of the Passeover into the Lords Supper .

IN the meane time that this Dimissorie Supper , or Secundae Canon . mensae was eating , our Lord instituted the Evangelicall Supper ; for probation of his , confer Mat . 26. with Ioh . 13 .

And as they did eate , Iesus tooke bread . Confir . Mat . 26. 26. Ioh . 13.

This eating hath properly relation to the sop that Iohn speakes of , and that Iudas received , after which he immidatly went out .

After that the master of the family had drunke the last Canon . Illust . Cup ; he sayes , This night I will drinke no more . There was a Paschall Canon , that they might drinke no more that night , after they had drunke the last Cup : and our Lord alludes to this when he sayes ; Hence-forth I will Allusions to customs . Math . 26. drinke no more of the fruit of the Vine , vntill I drinke it in the kingdome of my Father .

What are we to thinke of this Paschall Cup ? whether was it Sacramentall , or not ?

It was not Sacramentall . The first Reason : because there is no word of it in the institution of the Passeover , as there is of the vnleavened Bread , and of the Lambe , and the sprinkling of the blood : for these are all commanded , but never a word of the Cuppe . The second reason : in no Sacrament there are two Sacramentall signes , signifying one thing ; but the blood signifieth the blood of Christ in the Paschall Lambe : therefore the Wine in the cup , cannot signifie the same here .

But how could the Cup be vsed in the Sacrament , being onely a common Cup , and not Sacramentall ?

There were three Suppers which concurred here together : Their common Supper , their Paschall Supper , and their Dimissorie Supper : and there was something occasionall in every one of these Suppers . First , in the common Supper , the vnleavened bread was occasionall onely , because they might haue no other bread at the Passeover : but in their other common Suppers , they had leavened bread . Secondly , in their Paschall Supepr , their Cup was occasionall , and not essentiall to the Pasca , for they vsed it as common drinke with their meate . Thirdly , the vnleavened bread was not occasionall in the Dimissorie Supper : because they had no other bread in the Paschall Supepr . And it is to be marked further ; that many things concurred in this Pascha , which were not Sacramentall , and pledges of the blood of Christ ; but were onely signes to them of their deliverance out of Egypt . Secondly , the great feast was ioyned with the Pascha , 2. Chron . 35. Called by the Iewes Hbagiga , and in Scripture called the Pascha : this was not Sacramentall , neither was it eaten the foureteenth day when the Sacrament was eaten , but the fifteenth day . Thirdly , their Sacraments were to them , both temporall refreshments , and spirituall . For if the water which came out of the Rocke , 1 Cor . 10. they with their beasts dranke both of it , yet it was Sacramentall to them . Why might there not be in this Supper , both that which was Sacramentall , and that which was for their naturall refreshment also ? Wherefore our Saviour Christ , when he saith ; Hence-forth I will drinke no more of the fruit of the vine . He alludes here onely , to the Canon of the Iewes ; wherein it was forbidden them that night , after they had drunk in the last Cup . Therefore Christ transfers not the Cup of the old Testament , to the Cup Sacramentall in the new Testament , as some hold .

One of the Evangelists , sayes ; While Christ was Supping , he tooke bread ; the other of the Evangelists say , After Supper he tooke bread ?

{αβγδ} , dum come debant , aut post comestionem , in aoristo secundo , After the eating in the indefinite time ; that is , Mat . 26. 26. Luk . 22. 20. after he had ended the dimissorie Supper , he instituted this Evangelicall Supper .

What sort of change was this , when Christ changed the Paschall Lambe into the Supper of the Lord ?

In Religion , there are foure sorts of changes ; first , when the Essence of Religion is changed ; secondly , when the state of Religion is changed ; thirdly , when the Essence is changed in part ; fourthly , when the rites of Religion are changed . When the Essence of Religion is changed , ( this is , as when a man is raised from death to life ; ) as when a Turke becomes a Christian . The second change in religion , is , when the state is changed ( this is , as when a Boy becomes a man . ) When Christ changed the Paschall Lambe into the Lords Supper , and the Disciples , the Iewish Sabboth into the Lords day : here the Essence is not changed , but the state . The third change is , when the Essence is changed in part ; ( as when a man who is sicke , becomes whole : ) and one is Orthodoxe in all points of Religion , except one , he is converted also in that point ; here the Essence is in part changed . The fourth change of Religion , is , when the rites are changed : this is like the change of a mans cloathes . Here in this change of the Paschall Lambe into the Supper of the Lord , the state and rites were changed , but not the Essence , neither in whole , nor in part .

In the observation of the Pascha , there was great contention Canon . betwixt the Easterne and Westerne Churches .

Illust . The Easterne Church observed the yeare of the Iewes , Canon . Scaliger de emend . temp . and the day vpon which Christ was Crucified : but the Westerne Church kept the day of the Resurrection , and the day after the Equiaoxe , and the fourteenth day of the moneth : Therefore the Westerne Church called them Quarto-decimani . But Victor Bishiop of Rome , condemned them of Heresie in this : for they differed both in the Moneth , and the day . The Councell of Neece setled thsi Controversie , by appointing ; First , for the difference of the Moneth , that it should be celebrated the foureteenth day after the Equinox , which then was the one and twentieth day of March : Secondly , for the difference of the day ; they appointed the Sabboth after the foureteenth day for them both : and so the controversie ceased .

PARAGR . V.

Of their gestures in Prayer . See boefore in Section 1. Parag 3.

WHen they prayed , they vsually stood . Canon

Abraham stood before the Lord : that is , Abraham Confir . prayed . So , The Publican stood a farre off and prayed . Gen. 18. 22. Luk . 18. 13

The Iewes say , Sine stationibus non subsisteret mundus : Illust . The world could not endure without standing : And Gnammuda , standing , is one of the seaven names which they giue to Prayer .

Scalig . lib . 7. de emend . The Aethiopian Christians at this day , haue pillard of wood made to rest them vpon , when they stand at their prayers , because their Liturgie is long .

When they prayed , they looked with their faces towards Canon . the sanctuarie . If they pray toward the Citie which 1 King . 8. 48. thou hast chosen .

The Arke was set vp in the West end of the Temple , Illust . that it might be opposite to the Heathen worship : For they commiteed abhomination , Ezechiel 8. when they prayed with their faces towards the East ; these were called Samsaioi , Sunne-worshippers , because they looked towards Shemesh , the Sunne . But the Christians , that they might not seeme to Iudaize , set their faces towards the East when they prayed ; or rather , because Christ , Luke 1. 78. is called Scaliger in Eleccho . {αβγδ} , The Sunne rising from the East .

Drus . in prat . 1. Cor . When they prayed their heads were couered . Canon .

They say , that a man ought to couer his head when Illust . he commeth before the Lord as ashamed , and the woman alwaies to haue her head covered , because shee was first in the transgression , although it be otherwise in the Christian Church , 1 Cor . 11. 4. 5. Where man is commanded to vncover his head , and the woman to couer her head .

PARAGR . V. Diatriba I.

Of their manner of Prayer .

THey prayed with a low voyce . Canon .

They say , that they should pray as Anna did , and Illust . Talm . lib . haabara . he who makes his prayers to be heard , is of little faith .

They prayed in a knowne tongue . Canon .

Angelus Caninius ex Talmud in vaces novi Test . When R. Levi came ot Caesaria , hearing some repeating Illust . this Prayer ( Audi Israel 0 heare Israell , into Greeke : he would haue forbidden him : but R. Ioseph said vnto him ; If they know not the Syracke tongue , let them pray in the tongue which they vnderstand .

The chiefe fault that is forbidden in prayer , is Battologia , Canon . too much speaking of one thing .

Math . 6. 7. When ye pray , vse not much ( Battologia ) babling . Confir .

In Battologie , there is two faults : First , an idle and Illust . vaine repetition of the selfe , same words . In the Syriack , Christ vses a word Mephakkek , which signifies to Bookout , as water doth out of a narrow mouthed vessell ; which the Latines call Bulbire , sained from the Hebrew word Bulbuk . This the Greeks call {αβγδ} : words sained , per {αβγδ} . So Iob 39. And her young ones , Iegnalgnu , glut glut in the blood .

Secondly , Multiloquium , when they vsed too much speech , as the Pagans vsed , they wist not what God to pray top ; therefore tehy oftentimes repeated over the selfe-same words .

PARAGR . V. Diatriba 2.

Of the many helpes they had in Prayer .

THey had Phylacteries & Fringes , as helps for them Canon to pray , and for keeping of the commands .

And ye shall haue Fringes , that when yee looke vpon them , &c. Confir . Numb . 15. 38. 39.

Therefore they were called Chalcoth Tephilim , Garments Illust . with wings : and for this , Elisha was called , Elisha cum alis , Elisha with wings : because he wore the coate of remembrance , which had foure fringes hanging downe at the foure wings of it . Elias in Radi . Talith . {αβγδ} Abraham camphah , Foure wings : This garment was called Talith , A winged coate .

Because he vsed still these wings , to put him in mind of Prayer , Talmud in gemara . these are the golden wings of the Doue ( say they ) which carrie vs to heaven .

They had three sorts of Phylacteries : first , the precept of the post : secondly , the precept of the head : thirdly , the precept of the hand .

The precept of the post , they called Chalcoth Mezuza , I. scheda quae postibus inscribitur : The Phylacteries that were written on the postes . Deut . 6. 6. This was written vpon it : Heare O Israell , Iehovah our God is one : and , Thou shalt loue the Lord with all thy heart and might . Deut . 6. 4. Our Savrious Christ calls this , The great command : so the Iewes call it , Calal gadol , Vniuersale magnum , Vniversall great .

Secondly , they had Frontlets of Parchment , reaching II . from the one eare to the other , with these words written vpon them : Sanctifica mihi omne primogenitum : Sanctifie Exod . 13. 2. to me all the first begotten : This was called the precept of the head .

They had vpon their left arme , beneath their shoulders III . a little , the third Phylacterie , which had these words written vpon it , When he shall bring you into the Exod . 13. 5. Prov. 7. 3. land , &c. Salomon alludes to this when he sayes ; Bind my precepts to thy fingers .

They had them betwixt their eyes , and vpon their left arme , next their heart ; because the eyes and the heart , are Proxinetae peccati , Brokers , to bring sinne to the body , 1 Ioh . 2. 16.

In the corrupt times they inlarged these Phylacteries ; Math . 23. 5. then they were called {αβγδ} , large Phylacteries . Christ findes no fault with their Phylacteries , but for their enlarging of them .

These Phylacteries , Exod . 13. 9. are called Schede memoriales , Sheets of rembrance : and in the New Testament {αβγδ} , From keeping . For as we bind a thrid about our forgetfull servants finger , so the Lord dealt with them ; and they applyed that saying of Ecclesiastes to these three Phylacteries : A threefold Eccles . 4. 12 Cord cannot easily be broken . The Physitians haue their Prophylactica praecaueats , to prevent Diseases .

Most of sinnes come of forgetfulnesse , therefore let vs sence our hearts with the Phylacteries of Gods Law , and so we shall not be overtaken with sinne .

God would haue his people opposite to the heathen Canon . in all things , especially to Egypt , which was the matrix of Idolatry .

The Egyptians wore Amueleta , or {αβγδ} , Safegards Illust . about their heads , to defend them from evill ; therfore God would haue his people contrary to them , and would haue his Law written about their heads .

Scaliger in Elench : & consectan . in Varro . These Phylacteries , Varro called Proebia , which afterward was called Brevia , from thence comes the word Breefe , which the Consederates of Sathan vse to weare , to guard themselues from the harme of their enemies . In the councell of Laodicea , Inchantments are called Excantatricum Phylacteria , The Charmes of Witches Phylacteria facere , to cast Cantrops .

Thus we see , the Devill is Gods Ape , and hath his Amuleta , or countrefeit Phylacteries , to deceiue these who trust in him by them .

At the ending of their prayers they said , Amen . Canon .

Caninius in voces nov . Tesst . They make sundry sorts of Amen ; the first , Iethima , Illust . Pupillum , when one vnderstands not the thing which he answeres ; the second , is Catupha , surreptum , when he sayes Amen before the Prayer be ended ; the third is Ketugna otiosum , when a man sayes Amen idly , thinking vpon some other thing : the fourth is , Tzaddick , iustorum , of the iust ; when the mind is set vpon the Prayer , thinking vpon no other thing .

PARAGR . VI .

Of their Musicke .

THeir Musicke , was either Instrumentall , or Vocall . Canon .

Their Vocall Musicke had foure parts ( answering to Illust . Rabb , Salo monan Psal . our foure parts of Musicke ) Sheminith , octava : which Psal . 6. 1. was the lowest part ( answering to our Base : ) secondly , Gnalamoth , Virginalis vox , ( answering to our Triplex : ) Psal . 46. 1. thirdly , Labhen , Psal . 9. 1. Inter vtrumque , ( answering to our Tenor , and Counter-tenor . )

Their Instrumentall Musicke , was : first , Shalishim , 1 Sam . 18. 6. An Instrument of Musick with three strings : secondly , Shusan , Psal . 61. 1. Hexachordon : An Instrument with sixe strings : thirdly , Sheminith , Psalme 4. An Instrument of eight strings : fourthly , Ganshar , Psal . 92. Decachordon , An Instrument of ten strings .

The Lord blames much their prophane Musicke . Canon .

Amos 6. Qui diminuitis vel particularizatis , Who quiver Confir . and cut your Musicke .

Vitriu● . de Architect . lib . 5. cap . 4. Vitruvius markes out of Aristoxenus the Musician , Illust . I. that there were three sorts of Musicke ; first , that which the Greekes call {αβγδ} , which was the grauest and the saddest , and setled the affections ; such was the Musicke of the Lydians , drawing the Notes long , consisting of Spondaus , or two long : that Musicke which Elisha called for , 1 King 3. 15. was this sort of Musicke , and Augustine commends it most ; This was vsed in the dayes of Athanasius , in the Church of Alexandria , and Aug. lib . cons . 10. r . 33 in this sort , they seeme rather to reade then sing .

The second , they calle {αβγδ} , which served to raise II . vp the affections when they were sadde : as the first serued to presse downe the affections ; and it consisted of Dactylus , one long , and two short : this sort of Musicke the Dorians vsed ; Of the sort Salomon speakes , Ecclesiastes 2. 8. Schidda , fractio , A breaking ; because with the temperature of the voyces , one of them brake another as it were : this sort of Musicke is not to be secluded out of the Church neither : of which Iames 4. saith , If any man be merry , let him sing Psalmes : This sort of Musicke raises the affections .

The third sort , they called it {αβγδ} , coloured Musicke , III . with a subtill kind of breaking and quivering of the Notes , which is a light sort of Musicke , tending to stirre vp the affections to lasciviousnesse , consisting of Tribrachys , or three short , which was vsed amongst the Phrygians , wherefore they were infamous , as Boetius testifies . This the Prophet Amos blames , and it is not to Amos 4. be admitted in the Church . De repub . libro 5. Cicero saith , Mutatâ Musicâ : mutantur mores , itaque curandum vt Musica quam gravissima & sedatissims retineatur : Musicke being changed , manners are changed ; therefore we must take heed , that the most setled and graue Musicke be kept . If there be such need of setled Musicke in the Common-weale , much more in the Church .

Iunius in Exod . They sang the 22. Psalme every morning , when the morning sacrifice was offered : therefore in the inscription of the Psalme , it is called Psalmus matutinus : it began with the words which Christ vttered vpon the Crosse ; My God , my God , why hast thou for saken me ?

When they carried their first fruits to Ierusalem , they sang by the way the 122. Psalme . When they came to the Sanctuary , with every man his Basket on his shoulder , they sang the 150. Psalme . When they were in the Court-yard , they sang the 30. Psalme . Vpon the Sabboth , they sang the 92. Psalme . This is Intituled , A Psalme for the Sabboth .

At the Pascha , they sang from the 113. to the 119. in token of thankesgiuing .

PARAGR . VII .

Of their Excommunication .

GOD would haue his people a holy people ● therefore Canon . he would suffer no vncleane person to dwell amongst them .

For to vnderstand their Excommunication the better , Illust . we must marke that the Campe in the Wildernesse was divided in three parts : first , the Campe of Israel : secondly , the Campe of the Priests and Levits : thirdly , the Campe of the divine Maiestie .

The Campe of Israel was from the gates of Ierusalem inward , to the Campe of the Levites ; comprehending the Womens Court and the Mens ; and these were called Maiora castra , The greater Tent : the great Porch made the distinction betwixt them and the Priests : Of this Porch Christ speakes , Mat . 23. Zacharias was killed betwixt the Porch and the Altar .

The lesser Campes , were either the Priests , or Gods .

The Campe of the Priests , was from the Proch inward , to the holy place , distinguished by the first veile called Gebhue cohanim , terminus sacerdotum , The limits of Priests ; not , but that it was lawfull for the Priests to goe into the holy place also , when they offered Incense , or dressed the Lampes : but their speciall abode was in the Court of the Priests ; so the people might come sometimes into the Court of the Priests , but their vsuall abode was in their owne Court .

The Campe of the divine Maiestie was from the first veile inward , containing Sanctum , and Sanctum Sanctorum : The holy and holiest of all .

He who was defiled of Leprosie , was secluded out of all the three Camps : Num . 12. Miriam was put without all the Camps . When they were purged and brought in , Tunc colligebantur , they were gathered to the people of God againe .

He who was defiled of an issue , was remoued out of the Camp of God , and out of the Campe of the Priests ; but not out of the Camp of Israel ▪ so a woman in child-birth .

He who was defiled by the touch of the dead , was remoued Numb 19. 13. out of the Campe of God ; the Priest who had touched the dead , might not enter into the holy place , vntill he was purged ; but he was not separate out of the Court of the Priests , nor out of the Court of the peope ; thus God would be sanctified in those who drew neere to him .

The degrees of Excommunication , were borrowed from these three sorts of vncleannesse .

Drus . in prat . They had three sorts of Excommunication ; first , the lesser ; then the middle sort ; then the greatest .

The lesser , was called Niddui exclusi , put out : and in Ioh . 16. 2. the New Testament they were called {αβγδ} , put out of the Synagogue : and they hold , that Cain was Excommunicated this way .

The second , was called Herem , or Anathema : with this sort of Excommunication , was the incestuous person censured in the 2. Cor .

The third , Samatha , {αβγδ} , they hold that Enoch instituted it , Iude vers . 14. It was called Samatha , from Sem-atha , God comes : Sem , nomen , A name , they put for Iehova ; Atha venit , He comes . The Syrians call it Maran-atha , Dominus venit , The Lord comes . This sort of excommunication , the people of God vsed against the Amalekites . Targum , Cant . 2. Contriverunt Amalek per diram imprecationem Domini . They bruised Amaleck by the fearefull cursing of the Lord .

PAAGR . VII . Diatriba 1.

Of the manner how they excommunicated the SAMARITANES .

THE manner how they excommunicated the Samaritanes , was thus ;

They brought 300. Priests , and 300. Trumpets , and Drusius ex Sephar tanhum● qui Tilmedum etiam dicitur . 300. Bookes of the Law , and 300. boyes ; and they blew with Trumpets ; and the Levites singing , accursed the Cutthaeans in the Name of Tetragrammaton , or Iehova ; and with the curses , both of the Superior and inferior house of Iudgement : and they said , Cursed is he who eates the bread of the Cutthaean : ( Hence is that saying of theirs ; He that eateth the bread of the Cuttehean or Samaritane , is , as he who eates Seines flesh : ) And let no Cutthaean be a Prosolyte in Israel , neither haue any part in the Resurrection of the iust : These curses they wrote vpon Tables , and sealed them , and sent them through all Israel , who multiplied also this great Anathema , or curse vpon them .

Here we may marke ; first , why the Samaritanes were so hated of the Iewes : because they were Apostates from the truth , therefore they accursed them with this fearefull curse : they would haue nothing to doe with them , norto eate with them , not to bee apparelled Ioh . 4. 9. as they were , not to write the same Character of Letter , which they writ ; and they obiected to Christ Ioh . 8. 48. as an opprobry , that he was a Samaritane , and had a Devill .

Secondly , into this terrible Excommunication , it was given both by the curses of the superior , and inferior house : Christ seemes to allude to this ; That which is Mat . 16. 18. bound in earth , shall be bound in heaven ; Gods superior and inferior houses .

Those who were {αβγδ} , put out of the Synagogue , were not simply secluded from the Temple , but suffered to stand in the gate .

They write that Salomon made two doores in the Temple ; one for mourners and excommunicated ; the other for the new married : at this doore , if any entred , the Israelites which came vpon the Sabboth , and sat betwixt these doores , said ; ( He whose Name dwelleth in Talm . l. Musar . 95. 1. this house , glad thee with children . ) If any entred at the other doore with his lip covered , they knew that he was a mourner , and they said ; He which dwelleth in this house , reioyce and comfort thee . If his lip was not covered , they knew that he was Menudde , Excommunicated ; and they said , ( He which dwelleth in this house , put into thine heart to heare the words of thy fellowes . )

Those who were excommunicated by the second sort of excommunication , were not permitted to come nere the Temple .

Those who were excommunicated after the third sort , were secluded out of the societie of the people of God altogether .

Basil . Epist. The Greeke Church afterward had her degrees of excommunication also ; first , some were {αβγδ} , Who stood and beheld the Supper of the Lord , but were not partakers of it ; the second , {αβγδ} , Who were further remoued falling downe vpon their knees ; the third , {αβγδ} , Who were permitted onely to come to the gates of the Church ; fourthly , {αβγδ} , Standing without the doores of the Temple , weeping in the Porch .

When they excommunicated them , they razed their names out of the booke , Luke 6. 22. {αβγδ} , abstenti estis , signifying to them , that their names were razed out of the Booke of Life .

ATableoftheCensuresofthe Hebrew , Greeke , and Latine Churches . Legall Pollutions by the The Censures Morall , signified by these in the Synanogue , were . Censures , in the Greeke church , were Censures , in the Latim church were Dead . Had their ceremoniall purgations out of the Campe of , God . Nidui . {αβγδ} . {αβγδ} . Absenti . Minor . issue . Priests . Herem . {αβγδ} . {αβγδ} . {αβγδ} . Maior . Leprosie . Israel . Maran-atha . {αβγδ} {αβγδ} . Anathema . Maxima .

SECTION IIII .

Of their Ecclesiasticall Politickes .

THeir Politickes , were either mixtly politicke , or meerely politick : Mixtly politick , were either their Ecclesiasticall politicks , or Scholasticall politickes .

PARAGRAPHE I.

Of their Proselytes .

GOD instituted the Common-weale of the Iewes , having alwayes a speciall relation to Religion : for this respect God had a regard vnto particular persons of the Heathen , who were strangers to his Covenant , that he might make them true Proselytes ; as is seene in Iob , Rahab , Naaman , &c.

There were three sorts of strangers amongst the Canon . Iewes .

The stranger , who was a stranger by birth , Religion , Illust . 1. and affection ; he was called Nochri , aliemgena , Altogether a stranger .

The strnager , who was a stranger by birth and Religion , but not affection , he was called Teshib , inquilinus , home-bred : and Proselytus Portae , The Proselyte of the gate : Deut . 14. 20. Of him it is meant in the fourth command , ( The stranger that is within the gates : ) he dwelt peaceably amongst them ; he was to abstaine from outward offence , not to labour vpon the Sabboth ; although he was not converted , yet they suffered him to dwell amongst them : they were to take no vsury of him , that so they might draw him to the truth .

Those who were strangers by birth , but neither in affection nor Religion , were cald Ger , or Geretzedeck , advenaeiustitiae , Strangers of Iustice : and the New Testament Proselytes , from the Greeke word {αβγδ} : as ye would say , Adscititiae , numbred in ; and Levim cohesores , adhaerers , Esay 65. 3. from Leva adhaerere : for as the Levits cleaued to the Priests to helpe the , so the Gentiles did cleaue to the Iewes to make one body with them . Psal . 115. O Israel trust in Iehova , O house of Aaron trust in Iehova , yet that feare the Lord , trust in Iehova . The church is distinguished here in three parts ; Israel for the body of the Common-wealth : The house of Aaron , for the Priests and Levits : Those who feare the Lord , for the strangers and Proselytes : so Iethro a Madianite by nature , is 2 Chron . 7. 17. called an Israelite .

A stranger , is first , he , who is not an Israelite . 2. A stranger is he , who is not a Priest or a Levite . 3. A stranger , who is not a Priest in the strictest signification , Numb . 1. 51. The stranger who comes neere it : ( that is ) he who is not a Priest . Lev . 3. 4. He is stranger , who is neither a Priest nor a Levite ; but here stranger is taken for him who is not borne an Israelite .

As the Iewes dealt with the Gentiles , when they were out of the covenant ; so should we deale with them now , when they are out of the covenant : when we were out of the covenant , they said , Cant . 8. 8. We haue a little sister , what shall we doe for her : so when they are out of the Covenant we should say : We haue an elder brother , what shall we doe for him , Luke 15. 52.

Those Iewes who are strangers by birth , religion , and I. affection , who raile against Christ , and hate Christians , are not to be suffered to dwell amongst the Christians : II . Those Iewes who are strangers by birth and Religion , but not in affection , ( that is ) who would be content to liue amongst the Christians ; not giuing any offence , although they be not converted , yet we should suffer them for a time , peaceably to dwell amongst vs , and lay no hard taxations vpon them , that they may be drawne III . to the Christian faith But those who are Iewes by birth onely , but neither in affection , nor religion ; they should haue all the priviledges that any Christian hath , neither should they be counted strangers .

Three things made a Proselyte ; first , they were washed ; secondly , circumcised ; thirdly , they offered their sacrifice . The women were made Proselytes onely by washing and sacrificing of two Pigeons : and they say , Talm . lib . Muser . the Iew is known by three things ; by Circumcision , the Sabboth , and his Phylacterie .

Men Proselytes , were Naaman the Syrian , Arannah the I King Acts 2. 5. Iebusite , Cornelius the Eunuch , & such who were called religious , and many of the Gentiles , who sent gifts to Ierusalem .

Women Proselytes ; were Iesephs wife , Zippora , Moses Gen. 43. Exod . 4. Exod . 3. Heb . 11. 31 Iudg . 5. 21. his wife , the two Mid-wiues of Egypt , Rahab , Ruth , Iael .

The children of the Proselytes by abbreviation , were called Bagbag , id est , Ben ger , Ben gera , filius extranti & filius extranea the sonne of the or she that is a stranger . There were some , whose father was a stranger , and their mother a Iew , or contra . Levit . 24. If any of the parents were converted , and themselues not converted , he was called Gneker , radicatus , taken roote amongst the people Lev . 25. 47. of God , but not in Religion ; such was that blasphemous Egyptian , who was not of the Iewish religion . Lev . 24.

Paul sayes of him selfe , that he was Hebraeus ex Habraeis , Phil . 3. 5. that is , Both of Father and Mother Hebrewes .

Whether were the children of the Proselytes , Proselytes or not ?

No , but Free-men : Amongst the Romanes , those who were Libertini Free-men , their children were not Libertini , but Ingenui , in-bred : so these who were Proselytes amongst the Iewes , their children were not Proselytes , but Iewes ; {αβγδ} , but not {αβγδ} , as their Parents .

Scal . in Eus . Those who were of the posteritie of David , by their father , were called Aechmalotarchae , the chiefe of the Captivitie : and those who were of the house of Dauid by their Mothers side , were called Principes , Chiefe . They were distinguished in Babylon : the first was called Rabbana , chiefe on the Mothers side : the second , Rabban , chiefe on the Fathers side .

PARAGRAPHE II .

Of their first fruits .

IN homage , that they held Canaan of the Lord , ( therefore Canon . Esay 1. it is called Emmanuels Land ) they payed their first fruits , and their tythes .

They payed two sorts of first fruits to the Land : The Illust . first sort , were called Resheth , principium , or first ; Numb . 18. 2. They payed but a little quantitie of this at home . Their second sort of first fruits , were called Bikkurim , first fruits : Deut . 18. 4. These they were to offer at Ierurusalem ; and therefore were called Tereuma Gedola , their great Tythe . The first fruit which sanctified the whole , was but a handfull of the eares of the corne , which was first ripe ; these they carried not .

It was not determined by the Law , how much they should pay , but by the tradition of the Doctors , Ecclus . 37. 7. Giue the Lord his honour with a good eye , and diminish not his first fruits . Hieron . Epist. 126. nunquam 60 aliquando 40 Here he alludes to their custome , that he who was of a good eye , payed one of fortie : he who was of a middle sort of eye , payed one of fiftie : but he who was of an evill or covetous eye , payed one of sixtie . In this Opticke , yee may behold the severall degrees .

Shindl . Pentagl . Oculus Tobh , Bonus , Good : payed one of 40. Benonijon , medius , Meane : 50. Rangh , malus , Evill . 60.

These , Deut . 15. 17. are called , Manus aperta & clausa , An open and closed hand .

The ground out of which they determined , that they should giue no lesse then one of sixtie , was Ezech . 45. 13. ●extabitis Epham ex Hhomer . Thou shalt take the sixt part of in Epha out of the Hhomer . The seaventie translates it Corus : the severall degrees of their measures , are set downe in this view .

Hhomer sive Corus continet : A Homes containes : Epha . 10. Sata . 30. Cabus . 180. Logg . 760. Olva . 5260.

Sextare Epham ex Hhomer , To take the sixt part of an Epha out of an Hhomer , is to take the sixt part of an Epha : for an Epha containes three Sata . The good eye payed three Cabs , or halfe a Satum out of an Epha : the middle eye payed two Cabs , and an evill eye payed one Cab : according to our measures , an evill eye would haue paied out of a Chaulder , foure pecks almost : a middle eye , fiue pecks almost : a good eye , almost sixe pecks .

They vsed great solemnitie , when they carried vp Canon . their first fruits to the Lord .

Esay 30. 29. Ye shall haue a song in the night , when an holy Confir . Assembly is kept , and gladnesse of heart , as when one commeth vp with a Pipe into the Mountaine of the Lord .

Maymon . in Bickurim . When they carried vp their first fruits to Ierusalem , Illust . they had a Bull going before them , whose hornes were gilded , and an Oliue Garland vpon his head , and a pipe playing before them , vntill they came to Ierusalem ; Psal . 22. I reioyced when they said , we will goe vp to the Mountaine of the Lord .

PARAGR . III .

Of their Tythes .

THey payed sundry sorts of Tythes to the Lord . Canon .

The first Tythe , they payed it at home to the Levites Illust . 1. Scaliger in Opostul . in kind ; and this was called Magnashar rishon , decimae prima , The first Tythe .

The Levites payed out to the Priests a Tythe , and this was called Magnashar min hammagnashar , decima ex decima , The Tythe of a Tythe .

Then they payed a second Tythe , which they were not bound to pay in kinde , but to carry money with them to Ierusalem , and there to buy more againe : which they offered to the Levites there : this was called Magnashar hasheni , the second Tythe ; and {αβγδ} , A-thankesgiuing .

Then the thing which was left , the Husband-man might vse as his owne ; this the Heathen called Pollucta , de sacro eximere , & populo exponere , To exeme from holy things , and giue it to the people .

Then they paied the Tythe of the third yeare , called Magnashar hashelisha , decima tertia , The third Tythe : or Magnashar Gnani , {αβγδ} , The poore folkes Tythes . This yeare was called , Annus decimae , The yeare of the Tythes , Deut. 26. 12. Deut . 14. 28. Amos 4. 4. After three daies bring your sacrifices , ( that is ) after three yeares ; as Levit . 25. 29. These were called , Decimae triennales , The third yeares Tythe ▪ Tobia 1. 8. But the third yeares Tythe I gaue it to w 〈…〉 it was due .

When they paied this third yeares Tythe , they paid not the second Tythe : this Tythe they paid at home to the poore ; but the second Tythe , they paid it at Ierusalem to the Levites .

The first and second yeare , they paid the first and second Tythe : the third yeare , they paid the first and third Tythe : the fourth and fift yeare , they paid the first and the second Tythe : the sixt yeare , they paid the first and third Tythe : the seaventh yeare the Land rested .

ATableoftheIsraelitesTythes. A husband-man had growing 6000 Bushels in one year . 100 Tereuma Gedola , or heaue-offering , to be given to the Priests by the Husband-man , out of this . Scal . Opusc . 5900 Rest of the Increase twise to be Tythed . 590 First Tythe which belonged to the Levites . 59 The tenth of the tythes which the Levites paid to the Priests . 531 The remnant of the first Tythe , after that the Levite hath paied to the Priest his Tythe . 5310 Rests to the Husband-man of his Increase . 531 Second tythe taken out of the husband-mans Increase . 4779 Remnant to the Husband-man after all is paid .

They paid Tythe also of their goods to the Lord , Canon . &c.

Whatsoever passeth vnder the Rod , the tenth shall be the Confir . Lords . Lev . 17. 32.

It was the custome , when they tythed their flockes or Illust . heards , that they shut vp their young within , and set the dammes without ; and the Levite stood without , with a rod in his hand , marking the tenth : then he said ; This tenth is the Lords .

Marke the great liberalitie of God to the Levites and Priests , where he sayes in Malachy ; Did any kindle fire , or Mal . 1. 10. shut the doores of my Temple for nought , saith the Lord : for as they liued vnder the Law by the Altar , 1 Cor . So . should Preachers now liue by the Gospell : but in some places , many hath scarse the allowance of Michaes Levite , Iudg . 17. 10. Ten Shekles of silver , a suit of apparell , meat and drinke .

The Levite got one of ten from the Tribes : they considered not the Tribes here , but their Increase ; but the Priests got from the Levites one of twelue ; here they respected the number of the Tribes : The first was a politicall sort of Tythe , the other Ecclesiasticall .

When Christ sayes to the Pharises , Math . 10. Woe be to you which Tythe : whither meanes he paying Tythes , or gathering Tythes .

This word Gnashar , decimare , To Tythe : sometimes it signifieth to gather Tythes , Heb . 7. and sometimes to pay Tythes , as here : for the Pharises thought it a worke of merite to pay Tythes , even of the smallest things which grew , but they passed over the weightier things of the Law : what sort of glorying had beene in this to gather their Tythes ?

But were there any Pharises , but teaching Pharises ? Quaest.

Epiphan . tom . 1. lib . 1. cap . 16. Yes , there was of both sorts , both teaching and not teaching ; they were a Sect , of the which there was some Laicke Pharises , ( as we call them ) therefore Drus . in Prat . the learned marke well , that they were not called Porushim , docentes , Teaching ; but Parushim , {αβγδ} separati , Seprate : a sect of people , who thought themselues separate by holinesse from others .

SECTION V.

Of their Scholasticall Politickes .

PARAGRAPHE I.

Of their Schooles .

THey had speciall places appointed for the education Canon . of their youth .

The places where they taught , were cald Gebaoth hils : so , The hill of Phineas , because the colledge stood vpon an Ios . 24. hill ; so Iudges 7. Collis More , id est , doctris sive docentis of the teacher : so 1. Sam . 19. Collis Dei , Gods hill . 2. Sam . 17. 18. Naioth , pleasant places : Targum expones it , domus 1 Sam . 19. 19. doctrinae , The house of doctrine : So they had a place in Ierusalem , called Mishne , A Colledge : In this Colledge , they studied the repeating of the Law . 2 King . 22. 14.

After the captivitie , Colledges were appointed to receiue strangers , and they were called Labrothenu , which Acts 6. 9. is corruptly read , the Libertines : for Lubar , signifies an high place , such as their Colledge stood vpon .

Buxtorf . Tyberias . After the destruction of Ierusalem , they had their Vniversitie in Tyberias ; and in the time of Antoninus , two hundred and twentie yeares after Christ , they writ the Hierosolymitan Talmud : after the death of Rabbi Iuda the holy , who was the principall of that Vniversity , learning decayed by peece and peece there : But in Babylon , there were three famous Vniversities Neharda , Sora , and Pambeditha , foure hundred and ninetie yeares after Christ , the Baby lonick Talmud was written by them .

In these Schooles , the Lord gaue a speciall token of Canon . his presence .

Ionas fled from the presence of the Lord : that is , from the Confir . Schoole of the Prophets . Iona 1. 3.

The Colledge of the Prophets , was called , The presence Illust . of the Lord : so was the visible Church . Caine was cast out from the presence of the Lord : that is , from the visible Gen. 4. 16. Church : For the visIble Church and the Schooles , are the places where God manifests himselfe most .

They had sundry sorts of Teachers . Canon .

Where is the Scribe , Where is the Disputer , and where is the Confir . Wise-man ? 1 Cor . 1. 20.

The Apostle alludes here to three sorts of Teachers , Illust . which where amongst the Iewes ; first , the Scribe , who handled the Text ; secondly , the Disputer , who sought out the mysticall Interpretation of the Text ; thirdly , Wise-men ( Chochme hammeker ) who sought out the secrets of nature : for during the time of the second Temple , they gaue themselues to studie Physicke ,

Hieron . Epist. ad Galatas .

Physicum vult significari .

and to search the secrets of nature ; therefore Hircanus and Aristobulus made a Law , Haschmona made this decree . Qui aluerit suem out didicerit sapientiam Graecorum maledict us esto , who feeds a hogge , or learnes the wisedome of the Greeks , let him be accursed : they called Phylosophy and Physicke the wisedome of the Greeks .

Drus . Exo . 26. They taught their Schollers two manner of wayes , first by continuall speech of the Master , or els by Interrogations and Answers .

When Christ taught his Disciples , he taught them Illust . on the Mountaines by a continued speech , so when he taught the people out of Peters ship : sometimes by Math . 5. 1. Questions and Answers : either when they asked Christ , as when the young man said to Christ , Master , what shall Mat . 16. 16. I doe to inherite eternall life ? or when Christ asked them , the peoples opinion of him : Whom say the people that I am , Math . 16. 13.

This forme of teaching , was either {αβγδ} , for the refutation of errors : or {αβγδ} , for establishing the truth . When he refuted the opinion of the people , some holding him to be Ieremie , some Iohn the Baptist , and some one of the Prophets ; this was {αβγδ} , and by the confession of Peter , establishing the truth : this was {αβγδ} .

These teachers , Ecclesiastes 12. are called Bagnale Asaphoth , Domini collectionum ; that is , Who gathered many Disciples into one Schoole : or who gathered many matters into one booke ; Autores Pandectarum , The Authors of many subiects .

When they taught their Schollers , they were sayd to giue , Prov. 9. 9. and the Latines following them , said ; ( Sed tameniste Deus quisit da Tytyre , ) But O Tytyre , tell Virg . Eclog . me what a God is this , da : id est , doce , Teach me : so the Disciples were said , Accipere , to take , when they learned of their Masters , Prov. 4. Accipe Disciplinam meam , id est , disce , Receiue my instruction , that is , learne : So Marke 1. 22.

They taught their Schollers according to their capacitie Canon . and age .

Pirke abboth siue constitutiones patrum c . 5. At fiue yeare old , he is Ben Mickra , The Sonne of the Illust . Law ; they set him then to reade the Law : when he is ten eyare old , they set him Le-mishna , ( that is ) To the Text of their vnwritten Law : when he is thirteene yeare old , then he is Bar Mitzvah , filius praecepti , The sonne of the precept , then he receiues the Passeover , and is purified : when he is sisteene yeare old , they set him Legemara , which is the accomplishment of these decisions , which are not ended in Mishna , that part of the Talmud . They read not to their Schollers , the beginning or Origen . ending of Ezechiel , nor the beginning of Genesis , before they were thirtie yeares of age : the one containing their Physickes ; the other their Metaphysicks .

They had a great care , that young Masters should not Canon . be set to teach their youth .

Pirke abhoth . Those Illust . who learne of young Masters , are like those who eate Grapes before they be ripe , or like those who drinke new Wine : But those who elarne of skilfull old Masters , are like those who eate ripe Grapes , or drinke old Wine .

PARAGRAPHH II .

Of their Title Rabbi .

THE Doctors of the Iewes were content at the first Canon . with their bare names , as Abraham , Isaac , and Iacob .

About the birth of our Lord , or not long before , they Illust . tooke the Tiel Rabbi : and not content with that , some of them got speciall Titles ; one was called Hagnolam , lux mundi , The light of the world . Rabbi Iuda , this Title was , Rabbonu Hakkodesh , doctor noster Sanctus , our holy Master : Tzaddias was called Haggaon , illustris , Noble : another was called Abenezra , lapis auxilij , The stone of helpe . Others were called Pekachim , aperti , opened : They reckoned the people but blind , Rom. 1. They were Duces coecorum , Leaders of the blind .

They were called Wise-men , Wisedome is iustified of Mat . 11. 19. her children : Here he alludes to the Pharises , who were called Wise , and their Schollers were caleld their Children : howsoever , they and their children reiected true wisedome ; yet the children of wisedome would iustifie her . When they were about to teach , they said ; {αβγδ} , that is , This day the Wise-men will teach Traditions .

When they tooke these glorious Titles vpon them , Canon . they disdained the people .

Ioh . 9. 49. These who know not the Law . Confir .

Drusius in ●●at . They called them Gnam Haharetz , populus terrae , People Illust . of the earth : they made no more reckoning of them , then of beasts , and they made a Canon , Ne discipulus sapientis ducat filiam terrae , Let not the Disciple of a Wiseman , murry a daughter of the earth : and , It is all one to lye with such a one , as to lye with a beast . They had a peculiar sort of apparell , which they vsed different from the cloathes of the common people , therefore they said ; Vesles populi terrae conculcation Pharis aeorum , The cloathes of the people of the earth , are the foot-stoole of the Pharises .

When the holy Ghost revealed not himselfe , any of the foure manner of wayes , In prolog . spoken of before : then they tooke these glorious Titles to them ; so when darknesse came in into the Primitiue Church , then they tooke glorious Titles to them . They called one Comestor , quod devoraverit scripturam , Eater , because he did eate vp the Scripture . Duns . Scotus , they called him , Lumen veritatis , The light of veritie . Occam his Title , was Venerabilis incaeptor , quod novam formam Philosophandi inceperit , Reverend beginner , because he had begun a new forme of Philosophie . Thomas Aquinas , Angelicus Doctor , A teacher like an Angell : and as they disdained the people , counting them beasts , so did the Popish Church : If a beast touch the Mountaine , it shall be killed : ( that is ) sayes Innocentius the third , If Laicks meddle witht he Scripture , they shall be killed .

PARAGR . III .

Of their Schollers .

AT the first they were called the Sonens of the Prophets , Ps. 3. 3. solius pro discipulo . Numb . 3. 1. These are the Generations of Aaron and Moses : Why are they called generations of Moses ? Because Moses taught them : afterward in the Christian Church , they were called Discipels .

When their Schollers were taught , in token of humilitie Canon . they sat at their masters feete .

Acts 22. who was Brought vp at the feete of Gamaliel : Confir . so Deut 33. inserentur pedibus tuis : ( this is ) The Gentiles shall be made thy Schollers : So Luke 8. And they sat at the feete of Christ .

It was for this , that their Schoole was called Ieshiba , Illust . Sesslo , A sitting : from Iashab , seder , to sit : and they haue a saying , Cod . Iur . berachoth . fol. 28. 2. Collocate filios vestros inter genua sapientum , & corum verba bibite cum siti : Place your children betwixt the feete of the wise , and drinke in their words with thirst . And againe , Pulverizate in pulvere pedum eorum : sit in the dust of their feete .

When they were sent out , they were said to stand before the Lord . 2. Reg . 6. 1. 2.

They spake honorably of those who were their Teachers , after they were dead ; Syracides 45. memoria eius in benedictionibus , & pax Dei super ipsum ; Let his memory be for a blessing , and the peace of God vpon him .

They ascended by degrees in learning . Canon .

Scal . El. trihar . All the time that the Scholelr sat at his masters feet , Illust . he was called Talmid Chakam , discipulus sapientis , The scholler of the wise : and Katon , minor , young : and this time was called Katon , minoritas , in tutorie ; then he was onely called Ben Bethir , The sonne of Bethir . Secondly , he was Graduate , his master laying hands vpon him , then he was called Bachur Chabhir , {αβγδ} socius , A Companion And Zortba Darbhanan , Acutus discipulus , R●bbina test proximus . He that is to be made Master . to the Doctur , now hee was called Iosua Ben Bethir , Iosua the sonne of Bethir , his owne name is prepon'd ; but he sat still vpon the ground . Thirdly , imposition of hands was given him againe , and so hee was master of Art : then he was Samuch , licentiatus , Licentiate ; or Promotus , promoued , and his Promotor was called Somech , {αβγδ} , imposer of his handes : now he is called Rabbi Iosua Ben Bethir , master Iosua the sonne of Bethir .

It is true , that Christ being but twelue yeares of age , Luke 2. 46. sat amongst the Doctors for his rare gifts ; but is was not permitted for others so to doe .

God instituted degrees of learning in the Leviticall Law . From 20. to . 25. they were {αβγδ} , Catechised : from 25. to 30. they were as it were Batchelors : at 30. they were Masters of Art as it were ; at 50. overseers of others .

So in the Christian Church , they had their degrees in the schooles . First , they were {αβγδ} solutores , Resolvers of doubts : Secondly , they were {αβγδ} , Prosolutores , Resolvers of hard Questions : Thirdly , {αβγδ} , Deciders of Controversies .

There was great modestie in the Schollers at those Canon . times .

They called onely themselues Talmid chakam , discipulos Illust . sapientum , Disciples of the wise , and their greatest title was Talmid tora , discipulus legis , a Scholler of the law . Plutarch . The Greeks followed their modestie . At the first , those who went to Athens to studie the first yeare , they were called {αβγδ} , wise . The second yeare , Bot {αβγδ} , lovers of wisedome . The third yerae , they were called Rhetores , Rhetoricians . The fourth yeare , they were called {αβγδ} , fooles , the more they knew , the lesse they thought of themselues : it is but the shadow of knowledge which puffs vp the wise of this world .

They went not out of the Schooles , to vndergoe any Canon . publique calling , before they were enabled to teach .

They wondered to see Saul prophecie vpon a suddaine . Confir . 2 Sam . 10. 11.

Psal . 84. 8. de virtute in virtutem , from vertue to vertue : Illust . Targum paraphrases it , Mibbeth Midrasha , Lebeth Midrasha , that is , a schola in scholam , from degree to degree . Paul will not haue {αβγδ} , young plants to be teachers , and Nazianzen finds fault , Cum ante lanuginem docent senes , When they teach old men before they haue haire en their cheeks . Aclianus lib . 10. cap . 6. it is noted of the whelpes of the Lyonesse , that those who haue sharpest pawes , they so prick the matrix of the mother , and make hast to be brone , that they never come to their full strength , but are weake all their dayes ; whereas those who haue not so sharpe pawes , stay till their ordinary time come , and gets full strength . So these Schollers , who through conceit of knowledge hasten to be out , pricking the matrix in which they are bred , come never to such maturitie as others doe , who stayes their ordinary course . When the young Birds begin to flap with the wings , their feathers not being strong enough , they are said , {αβγδ} , Irritum facere conatum , To make their enterprise folly : they will be {αβγδ} , that is , To haue their wings readie of flie before the be flidge : and they will seeme to match the Eagle himselfe : so leaving their dammes , they become a prey to the Kites . So it fareth with young Schollers , who leaue their mother the Vniversitie too soone , they become a prey to Iesuites and Heretiques , their wings being too weake .

SECTION VI .

Of their meere Politicks .

PARAGR . I.

First of their civill times .

THE day at the first , was called a naturall day , beginning Canon . at the sunne-setting , containing 24. houres .

In the which day I smote Egypt . Yet in Exodus it is expresly Confir . said , That they were killed in the night . Exod . 11. 4. Num . 8. 17.

This day was called Gnerebh boker , Vespera mane in Illust . Daniel , the Greekes called it {αβγδ} : evening and morning , night and day .

The artificiall day was from the Sunne rising to the Canon . Sunne setting .

Why fit ye here all the day long from morning till night : so Confir . in Iohn , are there not twelue houres in the day , that is , from Exod . 8. 14. Ioh . 11. 9. the Sunne rising to the Sunne setting .

This was called by the Greeks {αβγδ} : Illust . morning and evening , day and night .

The day naturall was divided into foure quadrants Canon . Illust . or parts ; or misnajoth , watched . The first from the Sunne setting till midnight : the second from midnight , to the Sunne rising : the third from the Sunne rising till the midst of the day : when the Sunne is said to be in his strength : the fourth to the Sunne setting .

The artificiall day was divided into foure parts . Canon .

The first , from the twi-light till the third houre : the Illust . second to the sixt houre : the third to the ninth houre : and the fourth till night .

The Hebrewes divided their night into three watches , Canon . Confir . and every watch had foure houres . The first from the beginning of the night till the fourth houre , this was called caput Vigiliarum , beginning of the watch , Psal . 63. Lam . 2. 19. the second , media Vigilia , the middle watch . Iudges 7. 19. the third , Vigilia matutina , the morning watch . Exod . 14 14.

The Romanes divided the night into foure watches , and every watch had three houres . This division of the Math . 14. 24. day ( by the Iewes ) lasted vntill the captivity , where they learned the division of the day into houres .

Scaliger de emend temp . Nabopolasar vnderstanding of Ezechias recoverie , and how the Sunne went backe in his Diall so many degrees , began to divide the day into houres .

dial indicating the hours of the day The patterne of Ahaz Diall , shewing 12 inequall houres every day .

The Hebrewes call these vnequall houres , Shagna gnekalah ; and the Greekes {αβγδ} , Temporaria : and the Latines Hora Planetaria , Planetarie houres .

OCCIDENS .

Abaz Diall was not distinguished by sixtie Minutes , ( which is an houre ) as our Dials are , but by halfe houres , called Commata , or degrees , wherrof there was 24. in one day .

The Equinoctiall houres by the Hebrewes , were called Shagna Ieshara , and by the Greekes {αβγδ} .

This Diall is in the elevation of the 32. ½ degrees , In solo axis mundi , In the polar ground . For it can hardly be made vpon one Horizontall , Meridionall , Verticall , or Equinoctial ground .

Meridices .

The Tropicke of Capricorne , in which at Ierusalem the day hath X. equall houres .

The Tropicke of Cancer , in which at Ierusalem the day hath XIIII . equall houres .

Septentrio .

The houres in this Diall , are called vn-equall houres ; not in this respect , that some houres in one day are longer or shorter then others are : but comparing one day with another , the houres are longer or shorter , according as the Sunne ascends or descends from the Equinoctiall to the Tropicks .

This in-equalitie of the houres , and lengthning or shortning of the day , was knowne by the signes in the Zodiacke , and the Sunnes remouing from the one Tropicke to the other , having past the Equinoctiall line ; this in-equilitie of houres , with vs here in Scotland would be very great : for our longest day on the South parts hath 18. Equinoctiall houres , and our shortest day but six Equinoctiall houres ; so that if the in-equall houres were set on our Dials , there would be great in-equalitie ; for , in Summer the in-equall houres , would containe an houre and an halfe of Equinoctiall houres : and in Winter the vnequal houres would be halfe Equinoctiall houres . But in Indea when the day is longest , it hath foureteene equall houres , and when it was shortest , ten houres : Hence it is that there is but small odds in their in-equall houres .

These degrees vpon Ahaz Diall , were halfe houres . Canon .

The Prophet giues him his choice , whether He will Confir . haue the Sunne to goe ten degrees backeward , or ten degrees 2 Kin 20. 9. forward . This cannot be meant of full houres , for the Ion : in Esaiam . Sunne doth not shine twenty full houres vpon no Diall , vnlesse the Diall were vnder the Poll . When the miracle was wrought , the Sunne was at the fift full houre . The Sunne is brought backe ten degrees , that is , fiue whole houres , then it comes forward againe ten degrees , fiue full houres ; then it goes forward two degrees to the sixt houre , that makes sixteene houres , then sixe houres to the Sunne set : so that this day was twentie two houres prolonged .

This miracle seemes to be wrought in the declination of the Sunne , when it comes towards Capricorne , because when it is past the Equinoxe towards Cancer , it shewes not twentie-foure full degrees vpon that Tropicke ; for it giues no shaddow on it till the third houre , and none after the ninth ; therefore the King could not chuse to haue it goe backe or forward tenne degrees vpon it .

An houre is either a simple houre , or compound . Canon .

A compound , is the fourth part of a naturall day , Illust . which hath foure quadrants ; every one of these quadrants hath three simple houres , and it takes the denomination from the last of the three houres .

The first quadrant is from the Sunne rising to the third houre , and it is called the sixt houre .

The third quadrant , from the sixt to the ninth , and it is called the ninth houre .

The last quadrant , from the ninth to the Sunne-set , and it is called the last houre .

So Marke and Luke are to be reconciled : Mark . 15. 28. And it was about the third houre when he was crucified . Luke . 23. 44. And it was about the sixt houre when he was crucified : that is , when the third houre was ended , and the sixt houre beginning and not finished . The distinction of the great houres from the lesse , may be seene here .

Houres 1 2 3 4 Great . Orientall . 1. 2. 3. 4. 5. 6. 7. 8. 9. 10. 11. 12 Small . Occident . 7. 8. 9. 10. 11. 12. 1. 2. 3. 4. 5. 6.

PARAGRAPHE II .

Of their Moneths .

THeir moneths consisted of full thirtie dayes {αβγδ} . Canon .

Gen. 8. 4. 5. 13. 14. See Scaliger in his Emendation of Confir . time , for proofe of this .

To expresse that the moneth had thirtie dayes , Cleobolus Illust . propounded this riddle , of a father that had twelue sonnes , and every sonne had thirtie children .

1. Theodorus Gaza . {αβγδ} , {αβγδ} : {αβγδ} , {αβγδ} .

That is ;

One Father hath twelue sonnes ; and euery brother His thirtie children hath , not one like t'other . They partly blacke , and partly white , are they : Still deathlesse and yet dying euery day .

PARAGRAPHE III .

Of their Yeare .

THey reckoned their eyare by the Sunne in their civill Canon . affaires .

Sealiger emend . temp . This yeare was divide in foure tekuphaes or quarters . First , Nisan . 2. Elul . 3. Tizri . 4. Sehebat .

Bunt . de Synag Iud . None of these properly was called tekupha except tizri , therefore it aws called exitus anni , vel revolutio anni , the endor returning of the yeare . As Exod . 21. Ye shall keepe the feast of Tabernacles in the end of the yeare . Nisan was called conversio anni . 1. King . 20. 26. When Kings goe forth to battell in the beginning of the yeare .

First , from Nisan , they reckoned their feasts , and the raigne of their Kings : for if the King had beene Crowned but a day before March , the moneth of Nisan or March , was said to be the second yeare of his raigne : So his first yeare was ot alwaies a compleate yeare . They reckoned from this time their civill contracts , bonds and obligations .

Secondly , from Elul ( answering to our August ) they reckoned the age of their young beasts , out of which they were to pay ththe to the Lord , none of their beasts were tythed before Elul .

Thirdly , from tizri ( answering to our September ) they reckoned the seaventh yeare of the resting of the land , and their Iubilies ; and from this time they reckoned how long their trees were circumcised or vncircumcised ; if a tree had beene planted in the moneth of Iune , or in the end of August , it was reckoned for a full yeare : and Tizri began the second yeare of it ; so that the tree was reckoned circumcised , if it had growne two full yeares : if it had but one moneth more , it was three yeares , if it was not planted in September .

From Scevat ( answering ot our Ianuarie ) they reckoned all their trees which payed fruit : the trees which began to flourish then , of these onely they payed thtye , but those which were ripe before that moneth , they payed no ththe of them ; as of the Citron and Date ; but these which began to blossome then , or was soone after ripe , they payed tythe of them .

SECTION VII .

Of Civill Persons .

PARAGR . I.

Of the honour due to their Kings .

THey had their Kings in great reverence , and did Canon . sundry things in token of homage and obedience vnto them .

First , they annointed their Kings . Iudges 9. 18. I honour God , and men , said the Oliue Tree : how honoured it God ? in anoynting his Kings , who were his anoynted . That they might anoynt Abimelech King . Abimelech was Iudg . 9. 6. made their King , yet he was not anoynted ; but Kings are described by this adiunct , because it was vsually in Iudea to anoynt their Kings . So Esay 45. 1. The Lord said to hsi anoynted Cyrus . Yet we reade not that the Persians anoynted their Kings , but he is said to be anoynted , because it was vsuall in Iudea .

The same oyntment which anoynted the high Priest , Canon . Confir . anoynted the King ( being both types of Iesus Christ ) Zach. 4. These are the two Oliue trees standing before the Lord of the whole earth . Targum Becan . expounds it of Iosua & Zorobabel , who were anoynted the one for the Priest-hood , and the other for the Princely government with the selfe same oyle : contrary to the position of 1 Targ . ●●kel . Bekanus , that will haue the King anoynted with an inferiour sort of oyle , and set vp the high Priest aboue him .

The difference in their anoynting was this , the King when he was anoynted , the horne of oyle was first powred vpon his head : then hee was anoynted after the forme of a crowne betwixt his eye-browes : thirdly , the rest of the oyle was powred vpon his head againe : but they onely powred it on the Priests head . The Prophets anoynted him . 1. King . 19. 17. And Salomon was anoynted by Sadock in the presence of Nathan .

The King was anoynted for himselfe and his posteritie , and the first of the familie onely , as Saul , David : except when there fell a great strife ; as Salomon for Adoniah , Ions for Athalia , Ioachas for his eldest brother Ioakim .

The Kings of Iuda were anoynted plentifully with an horne of oyle , to signifie the perpetuitie of their kingdome : but Saul and Iehu were anoynted onely lenticula , with a cruse of oyle , to signifie the short indurance of their kingdome .

There was oleum vnctionis , & oleum opobalsami , the oyle of anoynting , and the oyle of sweete balme , the posteritie of Dauid were anoynted oleo vnctionis , but others opobalsomo .

He who anoynted the King , gaue him a kisse of homage . Canon 1. Sam . 10. 1. Then Samuel tooke a viall of oyle , and Confir . powred it vpon his head and kissed him . So , Kisse the sonne . In

* Dcosculationem pro veneratione ponunt Hebrias .

The Hebrewes put kissing for worshiping .

Illust . token of homage that he was anoynted King by God his Father , the Church was to giue him the kisse of homage : Psal . 2. The Idolators . Hosea 13. 2. gaue this kisse of homage to their idols which was due to Christ , and Iob Iob 31. 31. purges himselfe of this , that when he saw the Sunne he kissed not his hand , the idolaters because they could not reach to the Sunne to kisse it , they kissed their hand and so worshipped the Sunne . So the Arabians when they see the new Moone they leape for ioy , and kisse their hand to her .

When the King was created they sent gifts to him . Canon . 1 Sam . 10. 27. The children of Belial brought him no presents .

So the Wise men of the East brought to Christ as a King , gold , myrrhe , and franckincense .

All sorts of persons did homage to him . Petrue Cunaue de repub . Iudaorum . It was ordained that the high Priest himselfe should bow before him , as Nathan did before Dauid , and stand before him ; except onely when he sought counsell of the Lord for him ; then the King was to stand before the high Priest ; and none might sit in the court of the Temple but the King . 2 Sam . 7. 18. Dauid sat before the Lord . Then the King Iere . 28. 7. sat in the gate of Beniamin , but the high Priest stood . And the Hebrewes say , Talmud masecah . that the Priest both iudged and was iudged . 2. that he boore witnesse and witnesse was borne against him . 3. that the Priest in the Temple stood bare-footed , A discalceabant cum pro vxore , that is , if he had married contrary to the Law , they pul'd off hs shooes from his feete , and he was called discalceatus in Israel , according to the Law . But they say of the King , Ruth 3. that he neither bore witnesse , nor witnesse was borne against him . 2. he neither iudged in Synedrio , nor was iudged . 3. when he was in the Temple he pulled not off his shooes , neither whom soever he marryed , might they pull of his shoe for that .

In all things the King was aboue the Priest , therefore Dauid calles himselfe . 1 King . 1. 33. The Lord of Saddock the high Priest .

Dauid the King wore some ornaments belonging to the Priests . 1 Sam . 37. Applicavit amiculum , el Dauid , to Dauid , that is , he put it vpon Dauid ( not that the Priest put it vpon himselfe , Dauidis causa , for Dauids cause , as Iunius translates it ) for his kingdome was regnum Sacerdotale , a Priestly kingdome , and he wore it because he was a perpetuall type of Christ : he might be called a Priest as Moses . Psal . 90. 6. Moyses inter Sacerdotes . Moses amongst the Priests .

They were subiect and obedient vnto him . Pro . 24. 21. Canon . Feare God and honour the King , and haue nothing to doe Confir . with Shonim , rebels , those who varyed from the commands Illust . of God and the King , were called shonim , hence came hashonim , who taught that no King should be acknowledged vpon the earth but onely God : such were the degenerate Essaeans , who thought it impietie to be subiect to any man , Iudas Galilaus , who perished in the conspiracie , o Ecclesiastica historia . Lib . 8. cap . 11. was the chiefe of these ; they were called , Virga rebellantium : the rodde of rebellion .

They acknowledged their subiection to their Kings , Canon . by admitting his image or name vpon their coynes .

When the Church was in a familie , they had the print of a lambe vpon their coyne , he bought it with so Gen. 33. 19. many lambes : but Stephe . Acts 7. sayes , with so many peeces of silver : that is , with so many peeces of silver which had the print of a lambe vpon them .

In the first ages they gaue themselues to pastorage . Scal . in Varro Therefore 1. they called the signes of the heaven by their names , as Taurus , and Aries . 2. when they would signifie any excellent thing , they put the name {αβγδ} before it , as {αβγδ} a great figge , Bucephalus , {αβγδ} . 3. they put the figure of the beast vpon their money , therefore it was called pecunia a pecude .

But when Kings raign'd over them , they carrie their name of image in their coyne : Beza . the sickle had vpon the one side Aarons rod , and vpon the other side the pot with Manna : and about it the inscription vpon the one side ( holy Ierusalem ) and vpon the other ( the sickle of of Israel ) and aboue mem shim , rex Salomon , King Salomon in token of their subiection to him .

When they were vnder the Persian Kings , they had the image of the Princes vpon their coyne ; this money was called {αβγδ} . Esdra . 8. 27. and 1 Chron . 29. from Darius Hystaspis who raign'd then : taking away aleph ( which the Chaldaeans prepose to names ) it sounds almost Darius .

In the dayes of the Romanes , they had the image of Caesar vpon their coyne : whose image hath it ? Cesars . Math . 22. 21.

In the time of Hadrian the Emperour , Bar-Cosbe gathered an armie and laboured to restore the Commonwealth to the Iewes againe , for that cause they called him Bencokiba , filium stellae , and he applyed to himselfe the words of Ballams prophecie , processit stella ex Iacob , Numb 24. 17. there shall arise a Starre out of Iacob . The rebels in token of their subiection to him called their coyne by his name megnoth Cotsebijoth , oboli Cosbiti , Cosbies farthen , but when they saw themselues deceived , they called him Ben cotzba , filium mendacij , the sonne of a lye .

The Christians afterward put not vpon their money , the image of their Kings , but sometimes the Crosse , coloured over with redde leade , to signifie the blood of Christ ; and a crowne vpon the toppe ot it , to signifie his triumph .

Afterward Scaliger opusc . they added the mystery of the Trinitie . 1. a Cloud and a voyce comming out of it . This is my Mat . 3. 17. welbeloued , &c. 2. a Lambe , and a Doue . 3. the mystery of Baptisme was expressed vpon it .

Sometimes the Iewes in token of subiection to their Canon . Kings , begun their accounts and reckonings of their yeares from his reigne .

When Alexander the Great entred into Ierusalem , Illust . and saw the glory of the Temple , he blessed the God of Israel : and desIred one thing of Simcon , or Iaddus then high Priest , that he would set vp his image in the Temple ; which he refused , telling him that it was contrary to the Law of God : but he offered two things to the King . 1. that they should begin their accounts and reckonings from that time , that he entered into Ierusalem : this was called mim jan setarat , numeratio contractuum , the number of contracts . When Alexander was dead , Seleucus succeeding to him , they called it ara Seleucidarum Alexandri . Rabbi Iuda Barcelonius . The second thing which he offered to him was this , that all the Priests sonnes that yeare should be called Alexanders , which accordingly came to passe . Maymonie . The Priests then besought Alexander , that he would remit the tribute of the 7. yeare to them , which he willingly granted to them .

In token of their subiection to their Kings , they payed custome and tribute to him . Esdras 4. 14. it is called tributum transeuntium , the tribute of passing by , because it was given to the Kings , first when they passed by the townes which they conquered : and in the new Testament it was called , argentum capitationis , because they payed it , veritim , head by head . Hence amongst vs come these duties called kanes , kane in the Irish tongue is called the head .

SECTION VIII .

Of Civill places .

PARAGRAPHE I.

Of their Iudicatories .

THere were three civill Iudicatories amongst the Canon . Iewes .

The first was the gerat Synedrion , Iudgement seate , and Illust . they were called {αβγδ} , sitters in iudgement . Hence came Sanedrim amongst the Rabbins , and the judgement palce Synedrion , so it was called Beth din , domu Iudicij , the house of Iudgement : and the Senate it selfe was called beth din , metonymice .

PARAGR . I. Diatriba 1.

Of the number which sate in this first Iudicatorie .

THere were 72. who sate in thsi iudgement , sixe for Rotundatio numeri . every tribe , but for making round the number , they were called 70. So Luke 10. 1. in the Syriacke it is 72. Discipels , yet they are called the 70. Disciples . So the 70. who translated the Bible . When there were ever 7. propter rotundationem numeri .

PARAG . I. Diatriba 2.

The persons who sate in this Iudicatorie .

IN this Iudicatorie , there sate Ecclesiasticke and Civill Canon . Iudges .

Drus . ex tabn . The first was Nashi or Rosch Hajeschiba , Caput curiae , Illust . the head of the Court : there was another next vnto him , who was called ( Abh beth din ) pater domus judicij , the father of the house of iudgement . He was next vnto the Prince , and sate at his right hand : these two sate a little separate from the rest , and the rest in a semicircle before them .

For the Ecclesiasticall matters sate , Cohen haggadol , the Ierem . 52. 2 King . 23. high Priest , and Sagan the second high Priest .

PARAG . I. Diatriba 3.

Of the manner of their election .

THere were some Ceremonies vsed in their Election . Canon .

At the first they were chosen by laying on of hands Illust . vpon them , called semucha , by the Greekes {αβγδ} , imposition . So Moses and Iosuah layd hands vpon the 70. Elders , and then the holy Spirit came vpon them . Afterward , the ceremony of laying on of hands was appointed to be given by none but by Rabbi Hillel , who was one of the masters of the gerat Synedrion . Lastly , this imposItion of hands , went out of vse amongst them . And there was a verse onely repeated , as Maymonie testifies , when they were admitted , which was this : Ecce manus tibi imposita est , datur que potestas tibi exercendi etiam criminalia . Behold , hands are laid vpon thee , and pwer is given to thee to exercise criminall things .

PARAGR . I. Diatriba 4.

THe properties requried in them .

GOd required sundry properties in them , who should Canon . sit in this Iudicatorie .

Fiue of them are set downe Exod . 13. and the rest , Confir . Deut. 1. 13.

Talm . phesikta 45. 3. The Iewes adde , that there were two moe requisite . 1. that they should be skilfull in the 70 languages , that so they might speake to any stranger , not by an Interpretor , but who had that gift ? not Moses himselfe . The second , that they should be skilfull in Magicke , that so they might be the more able to try the Magicians , but this were impious .

There was one speciall priviledge in this house , that Canon . God spake immediately by his owne voyce , thrice in this house . 1 Sam . 12. 5. Rabbi Salomon testifies ; Quod filia Illust . vocis exibat & dixit ( vaiomer in numero singulart ) Scil . Deus : dicebat que test is ; vos testifisammi de eo quod est in apperto , ego de co quod est in occulto . That an eccho went forth and said ; to wit , God , and the witnesse said , you testifie of that which is open , but I testifie of that which is hid . This he did , to let them see , that God sate amongst the midst of the Gods , Psal . 82.

They sate in Ierusalem , in atrio templi , in the entry of the Temple , it was called gazith , a pauenmented palce .

PARAG . I. Diatriba 5.

Of the matters which they iudged .

THis Iudicatory iudged matters of greatest weight . Canon .

O Ierusalem , Ierusalem , which killest the Prophets : So , Confir . a Prophet must not die out of Ierusalem . Math . 19. 27.

He alludes here to this great Iudicatorie ; for a false Illust . 1. Prophet was onely iudged at Ierusalem . By the great synedrion : they iudged the Prophets , if they had beene false Prophets .

Talmud . Ierus . They iudged in this Iudicatorie , Zeken mumara , senem rebellem , a rebellious old man , such a one was Anan , senex apostata , an old Apostate , who strengthened the Sadduces . Those who having heard the conclusions of the synedrion , and would yet notwithstanding continue obstinate and draw away others , were condemned by this Iudicatorie .

They iudged vpon a tribe , if it made defection , and when to make warre , and when not .

The way how the synedrion tryed the false Prophets , Deut . 22. 18. ( say the Iewes ) was this . If he had threatned a iudgement to come , although it came not : yet he was ot a false Prophet for that : for God ( say they ) is gracious , as he was to the Niniuites , and to Ezekias . But if he promised a good thing , and it came not to passe , then he was a lyer . For euery good thing which God promiseth he performeth : so Ieremie tried Ananias to be a false Prophet , because Ierem . 23. 28. he promised a good thing to Zedekiah , and it came not to passe .

PARAGRAPHE II .

Of the second Iudicatorie .

THe second Iudicatorie consisted of 23. persons , and Canon . they iudged of common crimonall cuases : they were called Dine naphshoth , iudices animarum : because they Iudged of life also .

The most hold that Christ , Math . 5. alludes to these three Iudicatories , which were amongst the Iewes : but this cannot stand with the text , for Christ was speaking immediately before of murther , and sayes , He who killes a man is guiltie of iudgement . In their least Iudicatorie , they iudged not of murther , and when they assigne the third to Gehenna , they punished none in Gehenna : therefore Christ of purpose changes the phrase , which is to be marked , {αβγδ} , is worthy of iudgement : So {αβγδ} , of the councell : but afterward in the accusatiue , {αβγδ} ; is worthy of hell fire : therfore it is more probable which Caninius writes , that there was a fire alwayes burning in Gehenan to consume the filth , and the carkases cast out there , and Christ alludes to that fire .

PARAGR . II . Diatriba I.

The place where they sate .

THey sate in the gates of the Citie . Canon .

Matth . 16. 18. The gates of hell shall not prevaile against Illust . you . The gates were the places . where both their Amos . 5. 15. strength was , and their counsell sate : Christs meaning is then , that neither the craft of the Devill , nor his strength shall prevaile against his Church .

PARAG . III .

Of the third Iudicatorie .

THe third Iudicatorie consisted of three at the least . Canon .

The Iewes say , See the Chaldy Paraphrast vpon Genesis . Gen. 2. Quod Deus Sanctus & domus Iudicij Illust . eius fecerunt humtnem , that is , that God and iustice haue made man . Duo qui iudicant eorum non est iudicium , when two iudge , they haue no iudgement . Per domum iudicij eius , they meane the Trinitie of persons , alluding to this Iudicatorie which consisted of three .

In euery village where there were but 120. persons , dicatorie sate .

They Iudged in inferiour things , as of whipping , and of goods , and therefore they were called Dine mammonoth , iudices pecuniarum .

PARAGR . IIII .

Of the time when they iudged .

THey iudged in most sit times , from the morning till Canon . the sixt houre .

Ieremie 21. 12. Iudge ye iudgement in the morning . Confir . Salomon pronounces a curse vpon the land whose King is a childe , and whose Princes eate in the morning , as if he should say , when they should be iudging the people . It was great iniquitie then to condemne our Lord in the night .

When they pronounced sentence of condemnation Canon . they fasted .

When Naboth was to be stoned to death , they proclaimed Illust . a fast , they say to loose or saue an Israelite , is as much as to preseure or destroy the frame of the 1. King . 21. 9. world .

In executing of criminall causes , they did it with great Canon . deliberation ; in other causes they needed not such deliberation .

Targ . Ionath . in Num . 9 8. They came foure causes before Moses , in two of Illust . them he made hast , in two of them he made delay . The first was of those were vncleane , that they might not eate the Passeover : the second was touching the daughters of Zelophkad , in these two causes he made hast : but when the cause of the blasphmer came before him , Levit . 2. 4. and of him who gathered the s●icks vpon the Sabboth , in these two he said ( non audius , I heard ●t not ) to teach the Masters of the synedrion , to expect what they were to heare of the Lord , before they gaue sentence in weightie causes .

When they iudged they sate . Canon .

Exod . 18. 14. Why sit ye all the day long . So , 2 Sam . 7. 18. Confir . So Psal . 2. He who sits in the heaven laughes them to scorne , that is , who iudges .

The parties stood before the iudges , Esa . 50. 3. Let vs stand together , that is , plead together .

The accuser stood at the right hand of him , who was Canon . accused .

Psal . 106. Set an adversarie , who may stand at his right Confir . hand , to wit , to accuse . Zach. 3. 1. Sathan stood at the right hand of Iosuah , to wit , to accuse .

The deposition of the witnesses must be cleare and evident . Canon .

Talm . Lib . shophetim . id est , Iudicum . They deponed after this sort . 1. they must testifie Illust . from their owne sight . 2. what day of the moneth such a thing was done . 3. what moneth of the yeare such a thing was done . 4. what seauenth yeare of the Iubilie .

The partie accused spake for himselfe , he had not an Canon . Advocate to speake for him .

Psal . 109. 7. When he shall come to pleade , let him goe forth Confir . condemned . And let his supplications be turned into condemnation : whatsoever he spake for himselfe , or besought the judges in his favour , it was all turned against him .

Our comfort at the last day , shall be this : that Sathan A comfort . the accuser shall not stand at the right hand to accuse vs : and that we shall haue Iesus the iust as our Advocate to speake for vs. 1 Ioh . 2. 1 , 2.

Moses Gerundensis . There sate two scribes , one at the right hand of the Iudges , who wrote the sentence of absolution : another at their left hand , who wrote the sentence of condemnation .

Christ alludes to this forme , when he sayes ; He shall Math . 25. set the sheepe at his right hand , and at the left hand the goats .

After examination , they gaue out sentence , the chiefe Iudge said , Thou N. art Tzaddick , iust , but thou R. art Rashang , {αβγδ} , guiltie . Numb . 35. 30. wicked to die , that is guiltie . So , Psal . 109. 7. Such a one was called Bendina , filius iudicij , the sonne of Iudgement . ( {αβγδ} iudicare , to iudge : was of him who was iudged , and not of him who iudged , activum , pro passivo . So . Prov. 25. 6. Phil . 1. 23. ) That thou may be pure when thou iudgest , that is , when thou stands as it were to be iudged , which the Apostle translates thus ; that thou may ouercome when thou iudgest . Why ? because those onely who were pure ouercome in iudgement .

He who was absolved , was said to stand in the councell , but the condemned , was said to fall . Psal . 1. The wicked shall not stand in iudgement . Targum , they shall not be iustified . The Latines following this phrase , say , Cicero . Stetimus in senatus , that is , we preuailed in the Senate .

The Greekes vsed other formes in absolution and Canon . condemnation .

They gaue to those who were absolved a white stone , Illust . {αβγδ} , seruans calculus , the sauing stone , the other was called {αβγδ} , the condemning or blacke stone . Iohn , Revel . 2. 12. alludes to this forme , to him who overcommeth , I will giue a white stone . Scalig . proleg an Euseb . The Athenians vsed to condemne to banishement , the guiltie by an Oystershell , that was called {αβγδ} , and sometimes by an Oliue leafe , and that was called {αβγδ} . Two things belongs to the Iudge , justice , and judgement , when these two are ioyned together , iustice signifies the punishing of the wicked , and by iudgement the absoluing of the righteous . Gen. 18. To doe iustice and iudgement .

PARAGRAPHE V.

Of their foure capitall punishments , which they call deathes .

THERE were foure capitall punishments vsuall amongst Canon . them , Stoning , Strangling , Burning , and Beheading .

Those who denied the foundation or the Articles of Illust . {αβγδ} the faith , called gnickare emuna , fundamentum fidei ) cuphaz bagnickar , negans fundamentum , denying the foundation , those were stoned to death : such were the idolater , and the blasphemer . Levit . 24. 14.

The Pharisees say , Iohn 8. 5. that Moses commanded the adulterer and the adulteresse , to be stoned to death : but it is not expressly commanded in Moses Law , that they should be stoned ; but onely that they should die the death .

The manner of stoning them was , Deut. 17. 7. The hands of the witnesse shall be first vpon him . They went vp on an high place , and the malefactors hands being tyed , one of the witnesses stroke him behind vpon the loynes : If he died not with that blow , they tooke a stone a great as men could lift , and cast vpon him . If he dyed not then , all Israel cast stones at him .

Where ever this phrase is found in the Scripture ( say the Iewes ) his blood be vpon him , it is to be vnderstood of stoning , but where ever this phrase is found ( let him ● Targ . Ionath . in Levit . die the death ) and the punishment not set downe in particular , it is to be vnderstood of strangling .

Their second part of death , was strangling , Chanack , {αβγδ} suffocare , to choake . It was done by wresting of a cloath about the malefacotors necke , one pulling this way and another that way .

Those who were strangled for greater ignominy , hung vpon the tree till night , and before the Sunne set , they were buried . Deut . 21. 22. this was called Gnets tahalijah , lignum suspendij , the hanging tree .

The Romanes afterward changed this strangling into crucifying , and it was called Zekaph , crucifigere , to crucifie , and the crosse was called Zekiph , crux , a Crosse , and Gnetz , arbor , a tree , and {αβγδ} , lignum geminum , a double tree .

Vpon the crosse , the malefactour was first hung vp , and then killed . Acts 10. 39. but those who were strangled , were first killed , and then hung vp .

This crosse had foure things in it . 1. Arrectarium , the mayne tree . 2. {αβγδ} , scabellum , the tree which their Scaliger Euseb . feete was nailed to . 3. Lignum transuersum , a crosse tree , wherevnto their armes were fastned with cordes , and their hands nailed . 4. Vertex , the title , the place aboue his head where the inscription was put . It had not a fift part ( as some doe thinke ) called {αβγδ} , wherevpon they did ride ( as it were ) neither were they called crucisali , to leap vp on the crosse , or , ascendentes in crucem , to goe vp to the crosse , because they went vp to this {αβγδ} . but because they ascended vpon {αβγδ} , the place where their feet stood . Constantine the Great , abolished first this kind of death , for honour of Christ who suffered on the crosse .

Here the great providence of God is to be marked , although the Romanes changed the forme of the death , yet they changed not the tree , because our Lord behooved Deut . 21. 23. to be made a curse for vs , hanging vpon a tree .

The consequents of sinne , are shame , paine , and the curse : Christ suffered all these vpon the crosse ; paine , for they racked and dis-ioynted him . Psal . 22. 2. shame , he suffered ( being naked ) betwixt two theeues . 3. the curse , because he hung vpon the tree .

Because they were vsually crucised vpon the crosse , the Apostle . Galat . 6. 14. sayes , the world is crucified to me , that is , the gloryn of the world which deceived the false Apostles , is nailed ( as it were ) to the crosse , and dead in my iudgement : that I count nothing of it .

He who was condemned to this kinde of death , carried the crosse vpon his necke , to the place of execution , from the judgement Hall . It was laid vpon Christ , and he not able to beare it ; therefore they compelled Simon of Syrene to helpe him . He who bore this tree also , was called Furcifer , quia ferebat furcam , because he carried a tree , onely for ignominie and not for death .

It was from this custome of carrying of the crosse tree to the place of execution , that the phrase in the Gospell is borrowed , Take vp your crosse and follow me . Math . 16. 24.

Causab . cont . Baron . It was the custome of the Iewes , when they carryed one to execution , there went one before , speaking these words . This man goes forth to be put to this kinde of death , for such or such a crime , done in such a place , in such a time , before such witnesses . If any man haue any thing to say for his defence , let him come and speake now . But the Romanes changed this forme , and put the cause of his condemnation in a superscription about his head , as in Christs crosse .

The superscription was in Hebrew , Greeke , and Latine : for it was the custome of the Romane Eraperours when they subdued a people , to send their Edicts to them , in their owne language , and then in Latine . So Pilate being a Roman , puts vp the inscription aboue Christ , in Hebrew , Greeke , and Latine .

The third sort of punishment , was called Sarapha , {αβγδ} burning . Levit . 21. 9.

Afterward they vsed another sort of burning , which they called Combustio animae , The burning of the soule . Levit . 19. Igne comburetur . Let him be burnt with fire . Ionathan the Chaldie paraphrast paraphrases it thus ; Hee shall be burnt , powring in hotte Lead at his mouth .

The ground of this punishment they made to be this , because it is sayd of Nadab and Abihu , Combusti sunt in aximabus suis , they were burnt in their soules . They say there was no burning in their bodies : here we see vpon what ridiculous ground they institute this punishment .

Their fourth sort , was Beheading . {αβγδ}

In all these sorts of punishments , when the malefactour was buried , if he had beene strangled , the cloath which strangled him , was buried with him : so the tree vpon the which he was hanged , sot he stone which stoned him , and the sword which beheaded him .

Afterward they added a fift sort of punishment , to wit , drowning . Math . 18. 6. It were better that a Mil● stone were hung about his necke , and he were cast into the sea . Mola asin aria . The Mill-stones which they vsed were of two sorts , the first was Mola trusatilis , a light stone turned about with a mans hand : the second was Mola asinaria , a heavie stone turned about by an Asse . This they hung about his necke who was to be drowned , to make him sinke the sooner .

He causeth the Wheele to goe ouer the wicked : Some hold , Prov. 20. 16. that Salomon alludes here to a forme of punishment vsed among the Iewes ; as the husbandman brake some sort of graine with the wheele , so they brake malefactors with the wheele : but Salomons meaning is ; As the wheele turnes ouer , iust in the same place . So , as the wicked haue done , shall be done to them .

PARAGR . V. Diatriba 1.

Of the place of execution .

THe place of execution was publique . Canon .

Bring him out , that all the people may see and stand in Confir . feare .

It was iniquitie then to behead Iohn in the prison : amongst Deut . 21. 18. the Greeks , the place of execution was the prison , Illust . which in their language was called {αβγδ} , the place of iustice .

This place of execution , was called Golgotha , the place of dead mens skulls : because the dead sculles was rolled vp there , which before was called mount Gareb , The Ier . 31. 39. hill of sculles , because the lepers and diseased , were put out there : afterward for detestation it was made the place of execution .

Arias Montanus . In the description of Ierusalem . The gate by which they were carryed to the place of execution ; was called porta vetus , vel porta iudicij , the old gate , or the gate of iudgement , they went out of it , who Heb . 13. Were condemned : the Apostle , Heb . 13. Hath relation to this , Let vs follow him without the gate .

They were miserable comforters to those whom they Canon . executed .

Aelianus , lib . 4. de animalibus . cap . 41. causab . cont . Baron . At the first they vsed to giue them wine , when they Illust . were in the place of execution : Giue wine to him who is Prov. 31. 6. of a sadde heart : but afaterward they vsed to giue him Vineger mingled with gall , to make his head giddie , that he might feele no paine ; but Christ refused this . The Persian Kings kept by them sundry sorts of poyson , which they vsed , either to hasten their death , or to mitigate their paine . They had no propper officer , who executed the guiltie , for sometimes the Captaine of the guard did it , therefore he was called mactator : sometimes the Iudge , Gen. 34. 36. 1 Sam . 15. 33. Mark . 6. 27. as , Samuel killed Hagag : and somtimes one of the guard , as he sent Spiculatorem one of his pike-men to behead , Iohn : improperly translated a Hang-man .

PARAG . VI . Diatriba 1.

Of their punishments not Captiall .

THeir punishments not captiall , were three , imprisonment , Canon . whipping , and mutilation .

Three things are necessary for the health of mans bodie . Illust . 1. motion . 2. quies or rest . 3. integritie . Imprisonment , is contrary to motion ; whipping , is contrary to rest ; and mutilation is contrary to integritie of body .

They had two sorts of prisoners , free prisoners , and Canon . more straitly kept in prison .

Their free prisoners they suffered to goe out all the Illust . day long fettered , to worke , but caused them to come to the prison at night . And they shall be gathered as the captiues Esa . 24. 22. to the prison : the morrow they were brought againe to their worke ; So the Romane prisoners were suffered to goe abroad all the day , therefore Paul sayues ; he sought 2 Tim 1. 18 me out diligently ; fi he had beene kept still in the prison , he might haue found him out easily , but he was suffered to goe abroad all the day . The malefactour was bound by the left arme , and the Souldier by the bright arme , who went with him . Seneca . Eadem catena tam reum quam militem tenet , One chaine holds both the guiltie and the souldier .

Drus . prat . These freest sort of prisoners , which we call warders , were warded within the Cities of Refuge : the Greekes called this prison {αβγδ} , a prison without fetters : and the Latines called these prisoners Comperendinati , suspendit , because they were neither yet absolved , nor condemned , lying vnder some suspition .

Their second sort of prisoners , were those who were kept in fetters . Psal . 104. Such were the yron fetters which Ioseph was put in , in ferrum venit anima eius , his soule was in yrons , id est , in nervam ferreum , an yron hand . ●er . 39. So , Psal . 107. vinctus afflictione & ferro , bound with affliction and yron . and Acts 16. 14. The Greekes called this {αβγδ} , the inner prison . When they would statue Ier . 11. 19 one in the prison , they said , Perdamus ligno ( procibo eius ) & tollamus eume terra viventium , Let vs giue him wood for bread , and put him out of the land of the liuing by the first part , they meant to straue him , and to eate the wood of the stockes if he would ; by the second to kill him by the sword : See the opposition , vers . 22. the Chaldie Paraphrast : Mortifero veneno inficiamus cibum eius , Let vs infect his meate with poyson : this the Greeks called {αβγδ} , sublatio , a killing .

PARAG . VII . Diatriba 2.

Of their whipping .

THe Lord prescribes in the Law , the number of the Canon . stripes , which must be given to the malefactor .

Fortie stripes thou shalt giue him , but no moe . Deut . 25. 3.

They gaue him vsuall but thirty-nine stripes , not full Illust . fortie . 2 Cor . 11. 24. I received thrice fortie stripes lacking one of the Iewes . The reason why they gaue not full forty , was this ; the whip whereiwth they whipt them , had three tongs , and they gaue them but thirteene stripes with it , which made thirty-nine , if they had given the Arbhagnim chasdechad Fortie lacking one . foureteenth , they had exceeded the number prescribed in the Law , which had beene fortie-two stripes . If the judge had commanded to giue twentie stripes , they were to giue them but six blowes ( which was three at a blow ) if they had given them seaven , they had given twentie-one stripes , and so they should haue exceeded the judges sentence .

whip

The forme of the Whippe .

Buxtorf . Gram . Chaldaica . The malefactor , when he was beaten did neither sit nor stand , but was bowed downe . Deut . 25. The Iudge shall cause him to how downe .

His cloathes were pulled off .

He was bound to a stake fixed in the ground .

The Whippe had a handle of a plame long , thorow which was put a thong of Oxe leather double , which might be let vp or downe , as we let vp or downe a Stirrup , and it was fitted according to the bignesse of the malefactors bodie . If he were a big man , it was let out , if a lesser bodie , it was made short . Through this thong , went a thong of Asse leather doubled , so one was doubled in two , and two in foure .

Talm . Maccoth . cap . 3. in Mishnah . He received with this whippe three blowes at once ; the thong of the Oxe leather whipped him to the belly and the breast , for it was longest ; the two thongs of the Asse leather , whipped his backe and the hinder parts , and they say , Non condemnant cum nisi plagis quae conuenientes sunt ad triplicandum : They condemne him not , but with whippes agreeable to the number of three .

They had another forme of scourging by Scorpions , 1 King . 9. 12. Exech . 2. 6. They shall be beaten with Scorpions , this was a sharpe sort of thornes , of the which they made a hwippe , which stung as if htey had beene Scorpions : and Iosuah alludes Iudg . to this forme of whipping , They shall be thornes in your sides : for they whipt them about the sides , & not alongst the backe .

PARAGR . VI . Diatriba 3.

Of their Mutilation .

THe LORD would haue the same member cut off Canon . from the transgressour , which he cut off from hsi neighbour .

Eye for eye , and tooth for tooth . Confir .

The Greekes from this borrowed their {αβγδ} , Exod . 21. 24. contrary passion , and the Latines their legem talionis , law of Illust . 1. equalitie or proportion .

If he wounded a man ( not cutting off any member of the bodie ) and the man not able to worke , he payes foure things to him : first , his paine : secondly , his shame , thirdly , his healing : fourthly , his resting .

If he hurt him , and he rest not from his labours , he payes but three things ; his paine , shame , and his cure , but not his resting .

If he wound him in a place not seene , then he payes but for his paine and healing .

If he strike him , and wound him not , then he payes onely for his shame .

If he hurt his owne Hebrew servant , so that he rest , he payes three things to him , his paine , his shame , and his healing , but not for his resting , because he wrought to his master .

If he hurt his owne heathen servant , he payes nothing for his shame , because he was his slaue , he payes nothing for his resting , because the labour was his own , he payes onely for his paine and healing .

He who hurt his neighbours wife , he payed for her resting and healing to her husband : for her paine , to her selfe . For her shame if it be seene , as in the face , a third to her selfe , and two parts to her husband : if in a secret place , he payeth a third to her husband , and two to her selfe .

There is Calius . Talio equalitatis , a like in qualitie , and Talio similitudinis , a like in similitude . Talio similitudinis , is kept in correctiua iustitia , in correting justice ; when one strikes his father , he is not to be striken that way againe , but to die the death : talio equalitatis est in rebus , talio similitudinis , in actione & passione , alike in equqalitie , is in the matter , alke in similitude , is in action and passion .

When one smites out the eye of him who hath but Quast . one eye , whither should talio similitudinis be kept here , or talio proportionis ? Whither should one of his eyes be puld out , or both his eyes ? Answere . Talio equalitatis , should not be kept here , but talio similitudinis , he should loose both his eyes , because he deprived his neighbour of hsi whole sight .

The Iewes expounded this law , not , per talionem equalitatis , but , per talionem similitudinis , and they said , how could onely eye be pulled out for one eye ? therefore they interpreted the Law , He shall pay the price of an eye . This their interpretation , eye for eye , is like that : it is lawfull for a private man in revenge to pull out his neighbours eye : as false Interpreters of the Law humors their hearers , establishing private revenge , which belongeth onely to the Magistrate : so they would pleasure the rich by this interpretation , and benefite themselues : so they sought not them but theirs .

This mutilation was not cutting off , of vitall parts , it was not cutting off of excrements , as haire , or nailes , neither of the deformities of the bodie , but of the integrall parts , as eye , tooth , &c.

The Calius . Romanes and Greekes , vsed to marke malefactors with a hotte yron , these were called {αβγδ} , and the Apostle alludes to this . I carry in my body , stigmata Christi . When they were marked in the forehead , Plinias calles those , inscriptos vultus . r Plin . denat Histor .

PARAG . VI . Diatriba 4.

Of the tortures vsed by the tyrants against the godly .

THere were two speciall torments vsed against them . Canon

Ieremie 29. 26. Nauis sugentis , the shippe of the sucker , Confir . this the Greekes called {αβγδ} , to enclose in a Serra diffecti , sawen . Heb . 11. Such a death the Hebrewes hold Esay was put to : inclosing him in a tree , and sawing it . Heb . 11. shippe . Int his torture , they put the man inclosed betwixt two boards straitly . In the meane while to preserue his life ( while he should confesse ) they gaue him by a Cane , some Meltemperatum lacte . Test . Plutar . liquor to preserue his life : therefore it was called , Nauis sugentis , and anoynted his face , setting it to the Sunne , that the flies might torment him .

Tympanysmus , was the {αβγδ} . stretching out of the person tormented , as if he had beene the head of a drum , then they beate him with cudgels to death . When Baltasar was killed by Darius , they beate him with cudgels this way to the death ; and so the Christians were thus tormented , Heb . 11. In the dayes of Nero , they put a pitched coat vpon the Christians , to make them burne the better , called tunica molesta , a troublesome coate , and they Suet . in Claud . burnt them in the night , to make them serue as torches to giue light .

Scaliger in Eus . Calius . The Christians were called Sarmentitij and Samaxij in opprobry , becausE they were bound to a tree , made in the forme of an axel-tree , and branches set round about them , to burne them to death .

PARAGRAPHE VII .

Of their civill Contracts and Bargaines .

THe Lord would haue his people to deale iustly betwixt Canon . man and man .

Leuit. 6. 1. Si mentitus fuerit in positione manus . If he Confir . lye in clapping the hand .

It was their vse , when any thing was given them to Illust . be kept , by clapping of the hand to promise restitution thereof : this depositum , was called pickadon , promise , and the Apostle alludes to it , 2 Tim . 1. 12. {αβγδ} , He is able to keepe that which I haue committed to him .

Talm . seder nesikinde damus . He was to purge himselfe by an oath , whether he kept the thing freely , or sought it to keepe , or received wages for keeping , or who gaue wages to keepe it .

In taking their infefetments , they had their owne proper Canon . ceremonies . Psal . 60. 4. Ouer Edom I will cast my shooe : Illust . here is an allusion to the custom of the Iewes , when they tooke their possession , they put a shooe vpon their foot , or Chaldie Paraphrast vpon Ruith , translates a shooe , a gloue . a gloue vpon their hand . This pullign off was called Chaliza , detractio , a drawing , and he was called discalceatus in Israele , bare-footed in Israel . But this custome wore out of vse amongst them , and for this they tooke their seasing by a peece Elias Levit. in Sudar . of cloath , called Sudar , vnde emptio , sudar , a buying .

Whether the buyer or seller pulled off their gloue or shooe it is not certaine . Targum Ionathan expounds it of the buyer , that he pulled off the gloue or shooe , Ruth 4. Et detrahebat chirothecam dextrie suae , & emebat ab ipso : Chalde Paraph . and shee drew off his right gloue , and bought it from him . Other of them referre it to the seller , as I giue to thee this gloue or shooe , so I giue this land to thee .

In their contracts and bargaines of morgating their Lands , they vsed not Notars as we haue ; Sacliger in Elencho . but he who wa sto buy the ground writ two instruments ; the one he sealed with his owne signet ; the other he shew'd it Iere . 32. 7. 8 , 9 , 10. vnclosed instrument : these two instruments were almost alike in all things , saue onely that in the sealed instrument , they concealed someting from the witnesses , the things concealed were these , the price of the land , and the time of the redemption : these they concealed ( for none knew these but the buyer and seller ) in case that the Goel or next of the kindred , knowing the time of the redemption and the price ; and the morgager not able to redcome it at the day ; it was lawfull for the next of the kindred to haue redeemed it ; these two being concelaed , there was place still for the poore man to redeeme hsi owne land after the day : therefore they set downe in the inclosed instrument onely the bare disposition without the price , or time of the redemption . So among the Romanes when they sealed their latter Will a Calius . and Testaments , they concealed the name of the heire , least any wrong should be done to him .

In other affaires they had their Scribes and Writers , Psal . 45. 2. Ezech . 9. 2. Ester . 3. 12. these Iudges 5. 14. by a poeticall description are described trahentes stylo scribae , drawing the Pen of a Scribe .

PARAG . VIII .

How they measured their ground .

THey measured their ground by a line . Canon .

Hence is that phrase . Deut . 3. 4. Funiculus Argob , The line of Argob . So , funiculus Domini , The lije of the God of Iacob . So , 2. Cor . I went not into another mans line .

These were called Chable midda , funes mensorij , measuring Revel . 21. lines .

This measure of the line or cord , in hotte weather it shrunke in , and in wet weasther it stretched out ; therefore in measuring of the Temple , and all those things which belonged to it , they measured all by a reede . So , Iohn sees the Temple , and all those things which belonged to it , they measured all by a reede . So , Iohn ses the Temple , measured by a golden reede .

The canon of the Scriptures , is that golden reede which measureth all things belonging to the Temple , it is not that Lesbia regula , which will shrinke in & reach out .

PARAG . XI .

How the ancients reckoned their yeares .

THey reckoned their yeares vpon their hands . Canon .

Wisedome comes with length of dayes in he right Confir . hand . Prov. 3. 6.

Anton . Nebress . they reckoned vpon their left hand , till they come to an hundred , and then vpon the right hand , they reckoned their hundreths : hsi meaning is then , that wisedome giues length of dayes , even to an hundred yeares , Hieronymus . Hieron . in Ioumian . porro centesimus numerus , transfer tur a sinistra ad dextream , & in eijsdem digitis numeratur , sed non in eadem manu : truly the hundred numbner is transferred from the left hand , to the right hand , and is numbered with these same fingers , but not in the same hand . Ambrosius , Ambros . Bonus rationci nator velut ad centuplum manum porrigens , semper a sinistra transfert aliquid ad dextram , a good counter stretching out his hand , as to an hundreth , transferres from the left hand , something to the right hand . So the Poet writes of Nestor , ( Iuvenal . sua dexter a computat annos ) he counts his yeares vpon his right hand .

Marke the forme of their reckokniing vpon their left hand , apply the toppe of the little finger , middle-finget , and ring finger , to he six numbers , vpon the palme of the hand , then by stretching out of the fingers againe they make other three , which make vp all the simple numbers vnderten .

Int eh composed numbers , apply the thumbe or the fore-finger , to any of the numbers set downe in the programme , yee shall rightly know the numbher : as ioyne the toppe of the thumbe with the toppe of the fore-finger , and these make thirtie .

Vpon the right hand , put the top of the fore-finger to the midst of the thumbe , and these make an hundred and so forth , as ye may learne by the programme of the two hands set downe here .

left and right hand

The thumber they called it holy , because the high Priests thumbe was consecrate with blood .

Calius . The little finger ws called the finger of incense , because the high Priest measured incense with it .

The second finger , was called the Digitus infamis . infamous finger , Esay 58. They point with the finger . Alexander ab Alex . The Grecains called hthis {αβγδ} , id est , pertentare digito an gallinae ova conceperint .

PARAG . X.

Of their measures and weights for liquid and dry measures .

GOD appointed weights and measures , that there Canon . might be righteous dealing among his people ; without which the Common-weale could not stand .

Prou. 20. Ye shall not haue a weight and a weight . Confir .

There is two sorts of Iustice , distributiue and commutatiue . Illust . Distributiue iustice , obserues medium Geometricum , Arithme● . 4. 6. 10. Geom . 4. 6. 9. but commutaiue iustice , keepes medium Arithmeticum : in weight , number , and measure .

In distributiue iustice , we obserue not medium Arithmeticum , of which the Philosopher propones an example : A man bids so many guests to his house , and sets two loaues before them , they are to few , then he sets ten before them , they are to many : he must not take medium Arithmedicum , as a midst here , to set six before them , but medium Geometricum , or medium respectu convivarum amidst in respect of the guests : to giue euery one as he needed .

When we pray , Prou. 30. 8. Da nobis panem dimensi nostri , Giue vs our measure of Bread , whether seeke we , medium Arithmeticum or Geometricum here ? Answere , We seeke not Arithmeticum but Geometricum , for all should not be alike , but that euery one should haue foode meete for his condition : So , Prou. 31. 15. Shee giues by portion to her seruants . But when the Manna was Exod . 16. 16. parted , and euery one gat his Omer , then it ws Arithmecum medivum . So Deut . 25. 13. 14. He shall not haue a stone and a stone , this obserues Arithmeticum medium .

Commutatiue iustice is the pillar which vpholds all Canon . things .

The generall grounds of this commutatiue iustice , are Illust . first , Quod tibi fieri non vis alteri ne feceris , Doe not to another , Math . 7. 12. 1. Tim . 5. 18. Luke . 20. 7. which thou wouldst not haue done to thy selfe : secondly , he who labours not , should not eate : thirdly , the worke-man is worthie of his wages .

The particular grounds , are weights and measures , The morall ground of Measures . which are necessary in the Church . 2 Chron . 23. First , for mans life , as in Physicke : for without measure and weight , the Physitian might kill where he should saue . 2. Tim . 5. vse a little wine for thy Stomacke : So in husbandrie . The morall ground of Measures . Leuit. 17. According to the measure of the seede , the price of the ground shall be valued . So the Scripture shewes vs the strength of goliah , by the weight of his armour : therefore , Wisedome . 11. God hath made all things in number , weight , and measure . And , 1. Cor . God layes no more vpon vs , then we are able to beare .

The ground of dry measure is the Barley corne , and Canon . The naturall ground of measures of the wet measures the egge .

Because the Barley corne , is the beginning of dry Illust . measures , therefore an account is called shiur , from shiur , the barley corne : sixe barley cornes make an inch , foure inches make a plaame , three palmes make a spanne , three spannes make a cubite .

A cubite was either the cubite of the Sanctuary , or Canon . the common cubite , called cubitus viri , the cubite of a man . Deut . 3. or , cubitus decurtatus , a lesse cubite .

The cubite of the Sanctuary was an hand bredth Illust . more then the common cubite .

The common cubite was , from the point of the elbow , to the roote of the finger . Ehuds dagger was of this cubite . Iud. 3. 21.

Because the cubite was the vsuall measure , therefore Ier . 51. 13. saith , Cubitus avaritiae tuae venit , the cubite of thy avarice is come , that is , in that same measure , that thou hast done to others , in that same measure , it shall be measured to thee againe .

The cubite was of their greatest measures .

Ezech . 27. 11. And Gammadim were vpon thy walles : that is , tall men , or , men of cubites , because it was one of their largest measures ; or , men of cubites , because they measured many things by the cubite . So the Sabaeans , ( lying betwixt the Persian and red Sea , ) Esay 45. 15. Are called men of measures , because they vsed much merchandize or Gammadim , those of Phaenicia which lay out in the forme of a cubite .

The common weight , was called Lapis Regius , the Kings stone . 2 Sam . 14. 25. their smaller weight , was the weight of the shekle : this was called Siclus ponder alis , the shekle or weight : as the other was called Siclus nummarius , the penny shekle . Absolons hayre weighed two hundred shekles , which is foure pound and two ounces 2 Sam . 24. 24. Dauid bought it for sixtie shekles , keeping the proportion of gold to silver , twelue to one : one of gold , and twelue of silver .

PARAG . X. Diatriba 1.

Of their Shekle .

GOd to avoide all sort of false dealing , tooke order Canon . for their money , that hte Shekle and Gerah should be so much .

The Shekle ws their most vsuall money , therefore Illust . sometimes the Shekle is set downe , and not the mettall , as Exod 30. They shall giue halfe a shekle , to wit , of silver . Sometimes the mettall is set downe and not the Shekle . Matth . 26. They gaue him thiirtie peeces of siluer : that is , shekles of silver : thirdly , when the number and the mettall is set downe , and not the shekle : Gen. 20. 16. Dedi mille argenteos fratri tuo , id est , siclos argenti . I haue giuen 1000. peeces of siluer to thy brother , that is , shekles of siluer .

He would not haue them to falsifie their coyne , to Canon . make their shekle great , Amos 8. 5. or to mixe it with drosse . Esay 1. he would haue it gnobher lasocher , transiens inter mercatores , Current money amongst merchants . It is called nummus a {αβγδ} , & est tanquam fideiussor , when it is falsified , it brings , generalem in aequalitatem . Ezech . 45.

In the dayes of Ezechiel , the price of the money was augmented , the sixt part , as mna sacra , at the first was 100. but in Ezechiels time 120. So the common Mna , at the first , was but 50. but in his time 60. soi that in time of scarcitie of money ( as in this time of the captivite ) the magistrate may augment the value of the money .

PARAG . XI .

Of their Marriage .

BArrennesse , was a curse amongst the people of God . Canon .

Psal . 78. 36. ( Thy virgines were not praised ) that is , Confir . they were not married , this is spoken for their shame .

When they were married , they were said to be praised , Illust . and the house of marriage , was called bny the Hebrewes , domus hillel , nthe house of praise , and when they had children , their reproach was siad to be taken from Luk . 1. them .

But Iephte vowed his daughter a virgin ? Answere , he vowed her not a virgin , but sacrificed her , for the Text should be read , And hey went out yearely to lament her : So the Chaldie paraphrast reades it , and most of the ancient Targ . Ionath . Iewes : and it was long after this ere virginitie was professed amongst them of whom Christ speakes , some are Eunuches , for the kingdome of God , Ioseph de Bello . Iud. such were the Essaeans , and Origen .

But Iephte is commended , Heb . 11. for his faith , how could he then haue sAcrificed his daughter ? Answere , There are many of the Saints commended there , who committed otherwaies great sinnes .

The maides before they were married , vsed vpon the day of expiation ( cloathed in white cloathes ) to goe forth and dance in the vine-yards , and they said . Talmud tertia sedar Nashim , O yong men lift vp your eyes , and see whom of vs all ye will make choice of , looke not to beautie , because it is deceitfull , nor to riches , because they take their wings and flie away , but praise her who feareth the Lord . Ieremy in his lamentations hath relation to this ; Their virgines mourne , neither dance they . Lamen . 1. 4.

PARAGR . XI . Diatriba 1.

The time betwixt the affiancing , and the marriage .

BEtwixt the affiancing and the marriage , they intervened Canon . a long time .

Let her stay with vs dayes or ten . Confir .

Dayes , put absolutely , sigifie a yeare , Gen. 8. At the Gen. 24. end of dayes , that is , of a yeare . So , Targum paraphrases Illust . the place , Gen. 24. Targ . Ionath . Aut decem menses : but ten , when it is referred to monethes , signifies dayes . Levit . 16. 7. In he seauenth moneth the tenth , that is , the tenth day : but referred to yeares , it hath relation to moneths . Let her stay with vs a yeare , or at the least ten moneths . What sense were this , or at the least ten dayes , the reason of this accompt was , because they had not the moneths disginguished by names , as after the captivitie .

The man gaue the dowrie to the woman . Canon

Dauid ebing but poore , Caue so many skinnes of the Confir . Philistims . So , Sechem askes , What dowrie they would aske of him . 1 Sam . 18. 24. Gen. 34. 12.

Elias Lovita . The Bride brought onely to her husband , her cloathes , Illust . ornanments , and Iewels . Nedunija , this was dos mulieris ; the womans dowrie .

They were not exorbitant in their dowries . Canon .

Pecuniam pendito prout est dos virginum , Weigh thy siluer Confir . according to the dowrie of the virgines ; and this they gathered Exod . 22. 17. to haue been fiftie shekles , Deut. 22. 29. Then he shall giue who hath lyen with her fiftie shekles .

PARAGR . XI . Diatriba 2.

The time of their marriage .

THeir marriages were in the night . Canon .

And at mid-night the virgines came to waite for the Bridegroomes returne , with their lampes in their hands . Confir .

They vsed solemne words in their marriage . Math . 25. 1. Luke 12.

Talm . Babylon . Solennis forma consecrandi sibi vxorem . Exemplar instrumenti dotalis Iudaorum ex Talm , Babylonico transcriptum , ex Cornelio Bertramo in quo hac verba . Esto mihi in vxorem secundum legem Moysis & Israel : Canon . & ego iuxta verbum Det colam te , honoraho te , alam & regam Illust . iuxta morem qui colunt , honorant , & regunt vxores suas fideliter : do autem tibit dotem virginitatis tu●e du●ēios denarios ( id est 50. sicles ) quinetiam alimentum tuum , & vestitum atque sufficientem necessitatem tuam ; item cognitionem tui iuxta consuetudinem vniuersae terrae , that is , Be thou a wife to me , according to the Law of Moses and Israel , and I shall worship and honour the according to the word of God : I shall feede and governe thee , according to the custome of those , who worship , honour , and governe their wiues faithfully : I giue to thee for the dowrie of thy virginitie 200. pence , ( that is , 50. shekles ) as also thy foode , cloathing , and thy suffient necessitie . Also a knowing of thee according to the custome of the whole earth .

Here marke first how the Scripture hath relation to this forme of speech , Honour your wiues as the weaker 1 Pet . 3. 7. vessels .

Secondly , he promises to his wife according to the Scriptures ; Victum , amictum , & debitum tempus , Meate , cloathing , and the time of knowing her : which the Apostle calles , Due beneuolence , and here by modestie of speech , Numb . 30. 1 Cor 7. 3. it is called via omnis terrae , Gen. 19. We haue none to goe into vs after the way of all flesh .

The marriage was perfected by three things . Canon .

Talmud . tertia sedar Kiddushim de sponsalibus . Bekesebh , argento , with siluer , 2 Vbishtar , scripto , from Illust . satar numerare , which is to write , 3. Bebia , hoc est coitu , in knowing her . Hence is that saying of theirs . Quid sunt vxores & quid concubinae , vxores sunt cum instrumento , dote , & sponsalibus : concubinae , neque , cum hac nec illa . What are wiues , and what are concubines : the instrumen , dowrie and wedding , make a wife : but the concubines haue none of these .

The Bride in token of her subiection , couered her Canon . head with a veile .

Therefore she tooke a veile and covered her selfe . Confir . Gen. 24. 65.

When she was a maide , she put a veile vpon her face . Illust . Hieron . Hieron . Illa sit tibi amabilis quae procedens in publicum , vix vno oculo qui viae necessarius patente egreditur , that is , Let her be amiable to thee , who going in publique ; goes scarcely with one eye open , necessary to the way . This veile was taken off her face in the day of her marriage , therefore it was called {αβγδ} , a veile , by the Greekes , because that day she went with her face vncovered , and the gifts which were sent to her , wee called {αβγδ} . The veile which couered her face in her Tertul . de Veland . Virg . Virginitie , was a token of her modestie ; so the veile which couered her head when shee was married , was a token of her subiection : therefore when her husband Numb . 5. 18. was iealous of her , she is commanded to stand bare-headed before the Priest , vntill she be cleared of that suspition , as not being vnder the husbands subiection all this time .

The speciall friends of the wedding were {αβγδ} , Canon . Confir . the convoyer of the bride , and {αβγδ} , the convoyer of the bridegroome . Iudges 14. 20.

{αβγδ} , was called the bridegroomes companion , Socius ejus , and by the Chaldies Shushebhinim , socij , companions .

When the Bride was brought to the Bridegroomes Illust . chamber , shee was brought , Per {αβγδ} , and the Bridegroome was convoyed , Per {αβγδ} , him the Latines called Auspex , inde bonum auspicium : the rest who were at the marriage , were called the children of the wedding . Math . 9. 13.

The witnesses who convoyed them , kept the chamber Deut . 22. 15. that night , vpon the morrow they received the tokens of her virginitie and kept them . If afterwards her husband was iealous of her that she had not bin a maide when he married her ; the winesses were to produce the sheete called Sudar Talmud in tertia seder N shim , id est mxlierum and the father was to show it before the judges . The father himselfe had not the keeping of the sheete .

Their marriages lasted seaven dayes . Canon .

Then Sampsons wife wept seaven dayes , whilst the feast Confir . lasted . Iudg . 14. 17

As their marriages lasted seaven dayes : So they appointed Illust . seaven dayes for mouring at their burials : as they called marriage : Via omnis carnis , the way of all flesh . So , death is called ; Via omnis carnis , I goe the way of all Ios . 2. ●4 . flesh : and they appointed seaven dayes , as well for the one , as for the other .

At their marriages , they propounded questions and Canon . riddles .

I will put forth a riddle vnto you , and if ye can declare it Confir . within seauen dayes of the feast . Iudg . 14.

The Greekes from them learned their {αβγδ} , hard questions , and their {αβγδ} , questions at meate .

When they were married , they prayed thus for them , Det Deus tibi requiem , God giue thee rest . And the Heathen Ruth 1. 4 then when they were married said . Est in portu , He is in the heaven .

The women after they marryed , went seldome abroad .

Habitatio domus dividet spolia , that is , the women , who Confir . dwelt at home divided the spoyle . So , 1 Tim . 2. 15. They were called {αβγδ} domiportae .

Causab . cont . Baron . The Greekes called them , {αβγδ} , home-setters , and Illust . {αβγδ} , house-bearers , and the Latines Caesariae , dwellers in cottages : the Heathen painted before the modest womens doores , Venus sitting vpon a snaile , Quae domiporta vocatur , called a house-bearer , to teach the matrones to stay at home , and to carry their houses about with them : So , the Virgines were called by the Hebrewes , Gnalamoth absconditae , hid , and by the Greekes {αβγδ} : shut vp , and the places of their aboade {αβγδ} , Cellae virginales , virgines celles .

Contrary to these are whoores . Prou. 7. 12. now shee is in this corner , and now in that , therefore the Chaldies call an whoore egredientem , niphcath hara , going abroad , and a whoore the daughter of a whoore , Targ . Sephar Gualamoth . egredientem filiam egredientis , a goer forth , the daughter of a goer forth , Gen. 34. Should he make our sister as a whoore . Targ . an sicut exeuntem for as .

PARAG . XI . Diatriba 3.

Of their Divorce .

THe man gaue the bill of divorce to the woman . Canon .

In their corrupter times , the woman gaue also the Bill of Divorce to the man .

And if the woman put away her husband . Confir .

Scaliger in Euseb . In the time of Herod the great , his sister Salome gaue Mar. 10. 12. Illust . to her husband Cristbarus , the first bill of divorce . Athemongst the Romaes , it was vsuall for the women to giue their men the bill of divorce .

Anristoph . in Nebulis . By the Atticke law , they had two distinct names : if man put away his wife , it was called {αβγδ} , to send her away : but if he woman went from her husband , it was called {αβγδ} , to leaue him : the reason why the man was said {αβγδ} , was , because he had the authoritie to cast her out , for the house was his : shee was sayd onely {αβγδ} , to leaue him and goe her waies out of the house , and also was said {αβγδ} , Quando mittebant repudium viro , when shee sent the divorcement to the man : and actio divortij , the act of divorcement , vpon the mans part , was called {αβγδ} , the accusation of putting away .

The Bill of divorce , was called Sepher keritoth , sheda dimissionis , the Bill of letting goe , and it was written after this sort . Talmud . tertia sedar lib . 4. Gittim . de divortijs . Tu N. Esto expulsa a me , & sis libera , & domina tui-ipsius , ad abeundum & nubendum omni viro cui vix ; & nemo reij ciatur propter nomen meum : hic erit libellum repudij , et epistola dimissionis iuxta legem Mosis . That is , Thou N. goe away from me , and be free and Mistris of thy owne selfe , to goe to marry whom thou wilt , and let none be refused for my name ; this shall be the bill of divorce , and the Epistle of putting away , according to the Law of Moses .

Christ obiects to the Iewes , Mat . 5. 31. how they vsed to giue to their wiues the bill of divorce , having relation to their traditions in the Talmud , ( for although the Talmud was not all gathered together till long after Christs death , yet it was taught in their Schooles long before : in Sura , Neharda , and Pambeditha , and they had severall Treatises of it .

Our Saviour Christ saith , He who puts away his wife , Math . 5. 31. and marries another , commits adulterie , and if shee marry another , she commits adulterie . Deut . 24. 4. Hittameah , is such a composition , that it implyeth both , The defililng of her selfe and of her husband who put her away .

What are we to thinke of this Law of divorce ? Answ . Christ saith it was permitted to the Iewes for the hardnesse of their hearts . Solon being asked , whether he had given the Athenians the best lawes or not ? answered , the best that they could suffer . The wise Law-giver in policie , accommodates his lawes to the constitution of the people , as the shooe-maker makes the shoe for the crooked foot . The wise men amongst the Iewes , approued never this divorce . Ben Sirah being asked by one , who had a great shrew to his wife , if he might divorce with her for that ; answered , Os quod cecidit in sorte tua rode illude , Be content with her and secke not another .

It was vsuall for the men among the Iewes , to haue Canon . many wiues at once , but not for the woman to haue many husbands at once .

If shee had beene the wife of one husband : ( the Apostle meanes not here , if a widdow marry againe ) then it may 1 Tim . 5. 9 seeme that she hath had more husbands at once ?

There are two sorts of digamie : direct digamie , when one hath two at once , this was never permitted to the woman : indirect digamie , when one being put away , they marry another ; and in this sense , the woman may be said to haue moe husbands : by the Law of God shee might not divorce from her first husband ; but it was permitted amongst the Iewes , & commanded amongst the Gentiles . Iure humano , according to the law of man , she was the wife of the second husband . But Iure divino , accroding to the Law of God , of the first husband .

The polygamie of the fathers seemes not to haue in a mid-sinne , betwixt fornication and adulterie . They Hos . 4. 10. shall commit adultery , and shall not increase . This seemes to be spoken of polygamists and not of adulterers : for it was punishment for adulterers to want children ; but the polygamists of purpose , married many wiues , that they might multiply children . 2. This word to commit adulterie , is taken sometimes largely , as in the seaventh commandement ; aswell for fornication as for adulterie ; so here it may be taken for polygamie also , although it be not properly adulterie : So incest is called fornication . 1. Cor . 5. When a man lyes with his mother in law : the lesser for a greater : so here , the greater includes the lesse .

Man doth something which agrees to him , Ex natura geneirs , as he is a liuing creature to beget . 2. he doth something which agrees to him , Ex natura a speciei , as to beget a reasonable creature , this hee doth as a man . 3. he doth something as a faithfull man : marrying his wife he represents Christ , & shee represents the Church . Although polygamie crosse not the two first ends , yet it directly ▪ crosses the third end , for as Christ hath but one wise ( his Church ) so should the faithfull man haue but one wise .

PARAG . XII .

Of their feasts .

THE Iewes were more excessiue in their feasts , then Canon . Iewes . See the Marginall note of the English Bible . Persians . the Heathen .

For all their tables are full of filthie vomiting , no place is Confir . cleane . So , H●s●a 7. 5. Esa . 28. 8.

The Persians were very moderate in their feasts : they Illust . dranke in their first service onely water out of the river Choaspis ; and in their next service wine . When Asbuerus Esth. ● . 10. was in his wine he sent for Vashti : that is , when he was in his second service , and not when he was drunke , as it is commonly taken : for they had there {αβγδ} inspectores Esth. 1. 8. vini , to looke vpon the wine ; who marked the guests at the feasts , and suffered none to force others to drinke : these were called also {αβγδ} , the eyes of the feast .

The Babylonians in their feasts exceeded more : in their drunken feast Fuller . Misc . Shaka , beastlinesse was committed ; Ier . 25. 26. Babylonians . the servants were Lords of mis-rule , all the time of this feast : at this feast Baltasar was killed .

The Iewes in their feasts , powred oyntment vpon Canon . their guests and kissed them .

Let not oyntment be wanting to thy head . Dauid describing Confir . a flatterer , points at these two ; the kisses of a flatterer , Eccles . 9. 8. Luk . 7. 38. Ezec . 23. 41 Et oleum peccatorum , and the oyle of sinners .

They vsed in their feasts , to giue their flatterers a pastie Canon . baked with hony , Subsannationum vstulatae placentae , the baked pasties of scoffings : So , Psal . 35. 5. with the false scoffers at cakes , or banquets .

Gnug , is called a pastie , and Gnugoth , flatterers , because Illust . in their feasts they threw a pastie to these parasites ; hence Math . 4. the Devill in the Syriacke is said , ankal-kartha comedece accusationes , to eate accusations , it should not be translated Divulgare are accusationes , to proclaime accusations . The Greekes called these {αβγδ} , lovers of pasties and parasites : they had two sorts of them , the first communis parasitus , the grosse parasite , & {αβγδ} , who did things with a great shew of honestie : the Latines called them , Amici mensales , board-friends .

At their feasts they burnt Incense for their guests to Canon . smell .

And sattest vpon a costly bed , and a table prepared before Confir . it , wherevpon thou hast set mine incense and mine oyle . Ezech . 24. 41.

The Church alludes to this forme ; My spinkenard sendeth Illust . forth the smell thereof .

The times of their feasts were , first at the weyning of Cant . 1. 12. their children , as Isaac , and Ismael . 2. at the making of their covenants , as Dauid , and Abnet . 2 Sam . 3. thirdly , to shew their glory , as Salomon . 1 Kin . 3. So , Ashuerus , Est. 1. 2. fourthly , vpon their birth dayes , as Pharaoh , Gen. 40. 20. and Herod . Mark . 6. 5. fiftly , in the day of the coronation of their Kings . Hos . 7. 5. This is the day of our King .

They dranke their Wine in a trientall cuppe , containing Canon . halfe an English pint .

I will take the cup of saluation , and call vpon the name of Confir . the Lord . Psal . 116. 13.

Buxtorf . ex Betza Rabbino fol. 252. Gram . Cbald . Therefore they say , he who drinkes all the cup at Illust . one draught , Gulosus est , he is a glutton : he who drinkes it at two , Viuit secundum viam terrae , that is , as a ciuill man : but he who drinkes it at three ; Est elato spiritu , hee is proud .

The Wine which they dranke ( when it excelled ) was described by two properties : first , Cant . 9. 9. Loquitur in labijs dor mientium , it speakes in the lippes of the sleepers . 2. Prou. 23. ●●at per rectitudines , that is , agreeable for man . So , Cant . 6. Vinum ambulans in rectitudinibus , id est , conveniens homini : Wine going vpright , that is agreeable to man .

Arena . Lexicon Hebraic . This Wine which they dranke when it was not mixed , it as called Chamrachaija , {αβγδ} , vinum vivum , quicke Prou. 9. 5. Isa . 5. 22. wine : when it was mixed , it was called Chamre marta vinum dilutum , setled wine : When it was mixed with spices , it was Misah , mistum , mixt .

They vsed to coole their wine with snow out of Libanus . Canon

As the cold of snow in the time of harvest . Confir .

They had their taster , who tasted their Wine , the Prou. 25. 13. Greekes called him {αβγδ} , the taster ; and {αβγδ} , the chiefe of the feast : in the Arabicke , he is called Caput discubitus , principall for the sitting : and the Latines called them , Modiperatores , who set downe lawes for their drinking : the Hebrewes say , Talm lib . Chag . Vinum est domini sed bonit as est pincernae , the wine is the masters , but eh goodnesse the drawers . Canon .

Their common suppers were of hearbs . Confir .

Better is a Supepr of hearbes . Pro . 17. 15.

This Plantus called Caenam terrestrem , an earthly super . Illust .

Vide Munsteri Lexicon Chaldaicum . They were not gerat eaters of flesh : therefore he was counted a g●utton amongst them , who eate tarthemar canis , a pound of flesh : and dranke logum vini , a quart of Deu . 21. 18. wine ; the Laines called this common fare ; mensa necessaria , a necessary board : Varr . de re Rust . The Fathers before the flood , liued vpon hearbes , but after , they will haue garlicke , leekes , fish , cucumbers : nature is content with little , but grace with lesse .

They had put two meales in the day , their dinner and Canon . their supper : their dinner was short , but their supper continued longer time , and then they made their greatest cheere .

Hence is is called a supper , and a great supper in the Scripture . The Greekes exceeded more : first , they had their {αβγδ} , or breake-fast . 2. their {αβγδ} , or dinner . Luk . 14. 16. 3. they had their {αβγδ} , or beauer . 4. {αβγδ} , their supper . 5. {αβγδ} , their dimissorie supper .

PARAG . XII . Diatriba 1.

Of the forme of their Tables :

THeir tables were round , like to the forme of an halfe Canon . Moone .

Cant . 1. 12. In discubitu suo circulari , at his round table . Confir . So , Thy children shall be like Oliue plants round about thy Psal . 118. 3. Table .

They sate in beds round about the table , three in a Canon . bed , and sometimes foure .

Thou sate gloriously vpon a bed , and the table was couered Confir . before it . Exec . 23. 41.

They had three sorts of beds . 1. their sleeping beds . Illust . 2. Their dining beds , in which after meate , they vsed to rest themselues . 2 Sam . 4. 5. Et ipse cubabat cubitum meridiei , who slept on a bed a noone ; the Greekes called them {αβγδ} , resting beds , {αβγδ} , somnum leuem Eapere to take a soft sleepe : {αβγδ} , post cibum sumptum recidere , this we call a nappe : sometimes they call this rest {αβγδ} , a prandio inter quiescere , to rest after dinner , therefore prandium , a dinner , was called {αβγδ} , tempus meridianum , the noone time . 3. Their sicke beds , called {αβγδ} , because their feete hung downe when they were carried in those beds .

Calius . Their chambers were called {αβγδ} , because there were three beds in one house , sometimes , {αβγδ} , because foure beds were in the house , sometimes {αβγδ} , seauen beds , sometimes {αβγδ} , twentie beds .

Their beds were likewise called {αβγδ} , because they vsed to sit three in a bed , and sometimes foure , as Horat :

Horat . lib . Epist. Saepe tribus lect is videas caenare quaternes .

That is ;

Foure on three beds , you est shall feasted see .

They wash their feete before they entred into their Canon . beds , least they should desile them .

The woman stood behind him , and began to wash his feete . Confir . Luk . 7. 38.

The Hebrewes haue a saying . Prepara te invesitibule , Illust . vt passis ingredi triclinium , prepare thy selfe in the entrie , that thou mayst goe into thy bed : and the Greekes had their {αβγδ} , their feete washers . All the time that they sate in the beds at dinner or supper , they sate bare-footed , and he who rose from , the table , called for his shooes , Horat . lib . Epist. Et soleas poscit , he asked his sandels .

After they had washed their feet , they vsed to anoynt them . Luk . 7. 46. this was physicall for the stopping of the pores which were open then .

When they did sit at meate , he who was best beloued , Canon . leaned in the bosome of the master of the seast .

Iohn the beloued Disciple , who leaned in the bosome of Christ . Confir . Ioh . 13.

From this custome , is that speech borrowed , to be in Illust . Abrahams bosome , to signifie the familiaritie and societie Luk . 16. 22. which the Saints of God , shall haue with the Father of the faithfull in heaven : as also to signifie the vnitie essence , betwixt the Father and the Sonne . The Apostle saith ▪ He came out of the bosome of the Father .

This kinde of sitting , is called by the Chaldie Paraphrast , Hashibboth , shemol , discubitus sinister , because they leaned vpon their left elbow : then their right arme was vnder their beloueds necke , when they did not eate : but when they leaned vpon their right elbow , it was called discubitus dexter , the leaning on the right elbow : then Cant . 2. their left arme was vnder their beloueds necke .

At the first , they sate streight vp at meate as we doe , Gen. 27. 19. but in Salomons dayes , and Amos time , they aly in beds : Homer Iliad . Homer describes the Greekes sitting , and not leaning at their banquets .

Marke the difference betwixt these three . Portari in sinu , recumbere in sinu , cubare in sinu . To be borne in the bosome , to elane in the bosome , to lye in the bosome . Portari in sinu is of INfants , Numb . 11. 12. Can I carry all these as Infants in my bosome . Cubare in sinu , est vxoris , Mich . 7. 5. Form her that lyes in thy bosome . Recumbere in sinu , est dilecti , Iohn 13. The beloued Disciple , who leaned in the bosome of Christ .

When they sate at meate , their feete lay out behind Canon . them .

When Christ was at Table , Marie stood at his feete : because Confir . his feete lay out when he sate at Table . Luke 7.

PARAG . XIII .

Of their Apparell .

THe fashion of their apparell changed as necessatie Canon . vrged .

When they were in Egypt their cloathes were long , Illust . reaching to their feete : therefore when they went out of Egypt , they were bidden , Gird vp your loynes . Exod . 12.

When they travailed in the wildernesse , their cloathes reached to their mid-legge : therefore the Priests when they went vp vpon the Altar , they are bid put linnen breeches vpon them , least their nakednesse should be seene , because then their cloathes were short , fit for their travelling in the wildernesse . The Greekes called this short coate fit for travelling {αβγδ} vittoria verst is , cloathes meete for going .

When they came to Canaan , their cloathes reached to their feete againe . Revel . 1. 13. I saw him with {αβγδ} , cloathes reaching to his feete : Such were the Persians stateliest garments . Esther 6. 10. Festina , cape {αβγδ} , take thy mantle , id est , {αβγδ} , dependens ad pedes , Thy mantle hanging downe to thy feete .

God instituted apparell for necessity , to cover nakednesse . 2. for commoditie , short , or long , to further them , in their iourney . 3. to distinguish sexes . A man must not Deiu . 22. 5. put vpon him womans apparell . 4. to distinguish callings , as the noble from the baser : but the devill hath found out a fift sort , to be an inticement to filthinesse and vncleanesse . Prou. 7. 10. And shee came forth in a whoores apparell . There is some sort of apparell , which becomes not any honest woman , therefore the Heathen had , Sigonius . lib 4. {αβγδ} mulierum inspectores , qui mulierum cultui praeerant , the beholders of women , that were over-seers of womens arrayment . Canon

Their cloathes had a wide bosome . Confir .

It shall be rendred into thy bosome abundantly . Esay 65 7.

They had divers sorts of apparell . Canon .

He who hath two coates , let him part with him that hath Confir . none . Luk . 3 11.

Causab . cont . Baron . At the first , man had but one coate , but afterward Illust . they vsed two : their vpper coate , and their inward : their vpper coate the Hebrewes called Megnil , superior , Math . 27. 35. the vpper coate , the Greekes {αβγδ} , a cloake , and the Latines , toga vel pallium , a gowne or a cloake , the inward they called {αβγδ} or tunica , a coate , Christ had these two sorts of coates , his inward coate was woven ; vpon which the souldiers cast the lots : and his vpper coate was made of foure parts , which the souldiers parted .

The colours of their cloathes were diverse . Canon .

The cloathes of the nobler sort were white . Eccles . 10. Illust . 17. Let thy cloathes be white . Iam . 2. 2. Hieroin . ad Iovimanium . Therefore Church-men were forbidden to weare white , as fit onely for the nobles : for this cause it was , that the nobles were called Chorim , candidi , white : and the Greekes from 1 King . 21. 8. them {αβγδ} , Noble , and the Dutch Her , Lord : these cloathes they vsed to scoure often : hence , so often ye shall reade , mention made of the Fullers in the Scripture : Whiter then the Fulelr could make . Mark . 9. 3.

Marke the sparingnesse of the ancient Nobilitie , who Note . vsed to show the selfe-same cloathes often , and to weare them : but now every day they must change a sute . Luke 16. 19. {αβγδ} , frequentativum , whereby is signified the pride of the rich glutton , who was daily richly apparelled .

Sometimes they wore scarlet : and sometimes purple . Lament . 4. Luke 16.

The Kings children were cloathed in coates of divers colors . Canon .

The Babylonians exceeded in pride : they wore garments Confir . of divers colours , who were not the Kings children . 2 Sam 13. 19. Iosuah 7. 21. Addreth Siner , a Babylonish garment , Illust . the 70. translates it a garment of divers colours . So , they of Tyre commonly wore Crownes , which belongs onely to Kings . Ezech 28. 13.

The baser sort of cloathes were soyled blacke . Canon .

Non stabit cum obscuris : He shall not stand with the base . Confir . Prou 22.

The Prophets wore a hayrie Gowne . Canon .

For this , Elias is called a hayrie man : and Iohn the Baptist Confir . following him , was cloathed in Camels hayre .

The false Prophets , when they would deceiue the 2 King . 1. Math . 3. 4. people , put vponthe a hayrie gowne . Zach. 13. And Christ bids , beware of those , who come cloathed in sheepe Math . 17. 15. skinnes , but inwardly they are ravening Woules .

They had broad girdles , in which they carryed their Canon . money , called Zona . Hence Alex . ab Alex . perdere Zonam , amongst the Latines , is to loose credite , as Solvere Zonam , was , to loose their chastitie , Quia nuptiarum die solvebatur Zona : because the day of marriage , their girdles was loosed .

PARAG . XIIII .

Of their Warres .

THey had Gods commandement or approbation for Canon . their warres .

They had two sorts of warres , Milchamoth mitzba , bella Illust . praecepti , Warres by command , God out of his owne Exod . 24. mouth , commanded to make warre against them . Their other warres were Milchamoth charasoth , bella spontanea , voluntary warres , they had an approbation of God to these warres , when they had iust cause : as for defence , of correction , for recovery ; not for crueltie , or desire of revenge . Last , when they vsed moderation in their victories . The Israelites were too cruell against the Beniamites , Excessit medicina modum , the Physicke exceeded measure .

Before they were to besiege any citie , they were to offer Canon . them conditions of peace .

This was to be vnderstood , as well of the seaven Nations , Illust . as of other people : none of the Nations tooke Iosu . 11. peace with Israel , but the Chiuaeans , and the Gibeonites : the rest were all slaine , because the Lord hardned their hearts , els they had received the conditions of peace .

What was the reason then , why the Gibeonites by craft sought peace , faining themselues to be people come from a farre countrey ? Maymonides answers , that Maymoni . the Gibeonites at first refused the conditions of peace with the rest ; therefore the Israelites concluded , acording to Gods direction to roote them out : they venderstanding that this sentence was given out against them , sought by craft now to enter in league with the people of God .

The seaven nations , if they refused peace ; men , wife , Deut . 7. and children were to be destroyed , but other nations who refused , the males onely were to be killed . When they went ot warre , they had Meshiah milchamah , vnctum belli , who stirred vp the souldiers to courage . Deut . 20.

The souldiers were armed , when they went to warre . Canon . They had a borad girdle , wherewith they girded their Illust . vpper and neather armour , and it was a great safeguard to the souldiers : therefore Iob 39. 3. saith , Gird vp thy 2 Sam . 20. loynes like a man : speaking to Iob as a souldier : the Apostle alludes to this , calling it the girdle of vertue . n Amongst Ephe . 6. 14. the Macedonians , they who had not killed an enemy , were not girded with a souldiers girdle , but in disgrace with an halter , and they were called discincti .

Their arrowes were dipped in the poyson of Serpents , which burnt the flesh of those in whom they were shot : the Apostle alludes to this ; The fierie darts of the wicked : Ephe . 6. 16. because they burne those whom he shootes them at , as fire . Their arrowes were of reedes , frange turbam arundineam . Psal . 68. So , the Latines per que ilia venit arundo : The dart came thorow my entrals .

They had a short sword or cutlesse , called Segur , acinacis . Psal . 35. 3. Bring forth the speare . Vesegar , the sword : it should not be translated , and stop vp the way .

When they fought , they fought sometimes on horsebacke , the Greekes called him Monippos . Pro . 6. Povertie comes like an armed man , vir clipei . So they called their horse-men , {αβγδ} , who were sent armed with a target and a separe , swifter then a footman : these the Latines called Veredarius .

Sometimes they fought in Chariots . 1 King . 20. 14. Quis nectet currus ad bellum ▪ who shall order the battell . So , Ierem . 46. 4. Exod . 14. 6. These chariots were called by the Greekes {αβγδ} , because it held two ; the wagoner auriga ; and him who fought , called {αβγδ} .

PARAG . XIIII . Diatriba I.

Of the forme of their Campe .

THey had two sorts of Incamping . Canon .

They had one for their civill warres , another when Illust . they pitched about the Arke .

When they pitched their civill campe , their campe was round . Esay 23. Sedet Rex in pilata acie , the King sits in this round campe . So , Iob 15. 24. And they set their baggage round about the campe , to saue them from the incursion of the enemie , and the King sate in the midst . 1 Sam . 17. 20. because the cample was round , therefore it was called Pilata acies .

When they pitched about the Arke , their campe was foure square : three tribes before , three tirbes behind , three vpon the South , and three vpon the North .

Iohn in the Revel . 21. 12. makes an allusion to sundry things in the tabernacle , and the tents about it : first , it was called the Lords campe , so is Ierusalem . 2. it was foure square , so is the Citie of God . 3. there are three tribes vpon every quarter , so Ierusalem hath three gates Numb . 2. vpon the East , West , South , and North . 4. as betwixt the sanctuarie and the tribes , there came foure companies , Moses and Aaron , and the Priests vpon the East , the Cohathites vpon the South , the Gershonites vpon the West , and the Merarites vpon the North , to watch the holy place . So betwixt Gods throne , and the 24. elders compassing it , there were foure liuing creatures full of eyes . Revel . 9. 6. 10. Last , as no vncleane thing might come within the campe . Numb . 12. 3. nor within the Psal . 118. 19. Temple , therefore the gates of it are called the gates of iustice . So no vncleane thing may enter within the campe of God . Revel . 21.

God was a speciall protectour of them in their marching .

Esay 51. 11. I will goe before you , and gather you in This is a speech borrowed from Gods saving of them , when they marched . When they marched , the cloud went before them , and Dan called the gathering Host , came behind , to saue the weake , and the taile of the Host : God is that good shepheard , who will loosE none of his sheepe .

Stirre vp thy strength before Beniamin , Ephraim , and Psal . 82. Manasses : when the Arke marched , Beniamin was behind the Arke with these two tribes ; the Arke was called the strength of God . 2 Chron . 6. 41. he meanes then , that God would shew his strength when the Arke remooued .

So long as Moses liued , the cloud went before in the wildernesse , and two of the tribes went before the Arke ; but when Moses was dead , the cloud vanished , and Iosuah got the conducting of the people , and the Arke went before them into Canaan .

When Moses and the cloud of the ceremonies evanished , then Iesus takes the leading , who is our Arke , and brings his people to Canaan .

They vsed stratagems in their warre . Canon .

Gedeon vsed pitchers with lampes in them . Iudg . 7. 16. Confir .

2 Cor . 4. 7. The Apostle seemes to allude to this place , Illust . where he saith , We haue this treasure ( or light ) in earthen vessels . 2 Cor . 5.

PARAG . XIIII . Diatriba 2.

Of their Colours or Ensignes .

THey carryed in their Colours , some significatiue Canon . signe .

Drus . in Pentat . Iudah carryed a Lyon in his Standard , Ephraim an Illust . Oxe , Dan a Serpent , Nepthalim an Hind , & thery say , Reuben carried the picture of a Man , because he found out the Mandrakes ( which Columella calles semi-hominem ) which are not vnlike to a man . These were to represent Iacobs blessings to this children .

So the Angels , Ezech . 1. appeare witht he face of a Man , of a Lyon , of an Eagle , and of an Oxe : they appeare in the likenesse of a man , because of all visible creatures , he is the most couragious ; in the likenesse of an Eagle , because he is most swift ; in the likenesse of an Oxe , propher obsequium , for obedience , because he is most obedient .

An Angell then , is a most vnderstanding , strong , swift , and obedient creature , pitching about the Saints to defend them .

In the Host of Israel , one carries the likenesse of a man , another of a lyon , another of an oxe , another of a serpent , another of an asse , another of a woolfe : here are some excellent creatures , as the man , and the Lyon ; but some are bad , as the Serpent , Asse , Wolfe . The Angels carrie in their colours onely , the most excellent creatures , but Dauiel when he describes the colours of Dan . 7. 6. 7. the persecutors of the Church , the beasts there , are more fierce and cruell ; one like a Beare having three ribebs in his mouth betweene his teeth : another like a Leopard , which had foure heads : another fearefull and terrible , which had great yron teeth , vnlike vnto the Beasts before .

The visible Church is a mid'st betwixt the triumphant , and the wicked world persecuting the Church , they are neither the best nor the worst , but a middle sort betwixt the two .

The Assyrians gaue in their colours a Doue . Canon .

Ierem . 50. 16. Fly from the face of the Doue ; that is , from Confir . the Assyrians .

Scalig . in Euseh . The Syrians fained , that Semiramis , the daughter Illust . of Belochus , was hatcht of an egge , and nourished by the Doues ; therefore shee proouing a worthy Princesse . See Ovid . Metamorph . 4. 1. They gaue the Doue in their colours , and they called the Doue Semiramis : her proper name was first Atossa , then shee was called Semiramis .

When the Scriptures make mention of these Poeticall Canon . fictions , it allowes not the fable , but speakes of it as of a thing received among the Heathen .

The Poets faine , when Neptunes sonne was cutting vine-branches , Illust . that Venus came and tooke his Axe from him ; and hanging it vp vpon one of the branches of the vine-tree , it fell from the vine-branch , and killed Neptunes sonne ; vpon this , there fell out a great strife , betwixt Venus & Neptune . They went to Athens to Mars , there to be iudged : Mars sitting vpon a Rocke iudged them .

Therefore it was called {αβγδ} , from {αβγδ} , Mars , and {αβγδ} , a Rocke . Acts 17. 19. When the Apostle makes mention of this streete , he iustifies not this fable , but speakes of the name received in vse . Scalig . in Euseb . So Dorceta changed into a fish , the Syrians worshipped her as a God , 1 Sam . 5. 2. & the Philistims their Dagon : here the scripture approues Act. 16. 16. not the fable . So concerning the Pythonisse , the Scripture approues not the fable , that Apollo killed the Serpent , Act. 28. 11. Iob 9. 9. 2 Pet . 2. 4. and therefore he was called Pythius . So Castor and Pollux , Orion , and Tartarus .

The Romanes had in their Banners , an Eagle , a Woolfe , a Minotaure , a Horse , and a Boare ; but Caius Marius reiected them all , but the Eagle ; and constantine the Great , caused to put in his colours the signe of the Crosse , or rather the two first letters of Christs name , {αβγδ} . and {αβγδ} .

The Israelites trusting too much to the Arke , the {αβγδ} Tessera Iuda de familia hasmanaorum . Exod . 15. 11. Troians to their Palladium , the Asiatickes to their Pessinuntium , The Romanes to theri Ancilia , and the Christians to the Crosse , were often over-throwne .

The Iewes carried this Motto or Diton in their Armes , Mi camoha Iehovaben Elohim , qyis ficut tu inter Deos , who is like thee amongst the Gods ; and they writ it , per notoricon , or abbreviation , the first letter of every word onely , which they called mackbe , and afterward macabe .

PARAG . XV .

Of their Burialls .

IN their Burials they vsed sundry ceremonies of comelinesse . Canon .

1. Maymonides Tractatu de Luctu . cap . 4. They shut the eyes , and the mouth of the dead . Illust . 2. they stopped the nostrils , and all he passages , out of the which there came any excrements . 3. they embalmed the bodies of the nobler sort . 4. they winded them in some cloath of linnen ; but expressely forbad to wind them in silke . 5. they cover their face with a Napkn .

1. Cor . 15. The bodie is sowne a naturall bodie : therefore they stoppe the passages of breath , and the nostrils , then they remember that saying of Esay , Cease from man , whose Esa . 2. 22. breath is in his nostrils .

2. It is sowne a weake bodie : therefore the vncircumcised , ( who bury their armour with them in the graue . Ezech . 32. 27. as though they would carry their strength to the graue wth them ) did foolishly , for there is no more strength in the bodie .

3. It is sowne a corruptible bodie : therefore they stop all the passages out of the which corruption comes :

Against this corruption , they vsed embalming , to strengthen themselues in hope of the resurrection ; the Hebrewes call this Channat , and the Greekes {αβγδ} : it differed from the putting of the corps in the graue ; for it was a preparatiue to it , and great men who wanted it , were said to be vnburied . This was called the buriall of an Asse , to be put into the ground without any honour . Ierem . 22. 19. So Iehoiakim was buried .

Marke the difference betwixt condere and condire , the Greekes called condire , {αβγδ} , properly of great men .

Coniecta● . Scaliger● in Varr . The Heathen had their Novendinalia , when the corps lay aboue the ground the space of nine dayes : 2. where the bodie was embalmed , it was called fumus . 3. where it was burnt , it was called Vstrina . 4. when it was buried , it was calloed humatum . 5. the place where it was buried , was called sepulchrum , or tymbus .

The Egyptians spent fortie dayes in emblaming Ioseph , Gen. 50. and thirtie dayes in mourning , which being ioyned together make vp seaventie dayes : Iosephus de bello Iudaito . lib . 3. 15. private persons , they lamented them but 7. daies , Syracides 22. 23. but publike persons they lamented them thirtie dayes . Deut . 34. 8. they lamented Moses thirtie dayes .

The burnt sweet odours at the buriall of great men . Ier . 34. 5.

The clearer the Doctrine of the Resurrection is , the fewer of these ceremonies should be vsed in buriall ; they onely washed the body of Tabitha , and laid it in an vpper Acts 9. 36. 37. Chamber , and the Apostle seemes to allude to this sort of washing , when he sayes , What shall they do then , who are 2 Cor . 15. baptized for the dead .

4. The bodie is sowne a shamefull bodie , therefore they ordaine that it shall be couered with linnen onely , that the poorer sort may reach to it ; and not in silke : Christ was buried in linnen onely .

They couer the face with a Napkin , as ye may see in Ioh . 11. 44. Luk . 24. 12. Christ and Lazarus .

Man after his fall , his body was covered , but because there remained some sparkles of the image of God in his face , the face is vncovered : but after death they couer the face also ; to let vs see then , that all the glory is gone . Cyrus ordained , that after death no man should be suffered to see his naked body .

Sometimes in great plagues they burnt the flesh , and buried the bones , Amos 6. 10. See , 2 Sam . the last .

PARAG . XV . Diatriba 1.

The place of their Burialls .

THey buried them without the Cities . Canon .

The widdow of Naim her sonne , was carried out of Confir . the Citie to be buried . So the Levites buried without all their fields ; and the possessed remained alwayes amongst Luk . 7. 12. Luk . 8. the tombes .

The faithfull were buried by themselues . Canon .

Hence came this phrase to be gathered to theri Fathers . Confir . Gen. 25. 8.

Therefore Kiriah-arbang , was called the Cittie of foure , because foure were buried there , Abraham , Isaac , Iacob , Gen. 23. 2 Ioseph .

Psal 26. 9. Gather me not with the wicked ; as the bodies Illust . of the faithfull were laid togethber , so are their soules gathered together , this is called ligatura viventium , the bond of the liuing : The soule of my Lord shall be knit in the bundle of life . 1. Sam . 25. But the soule of my Lords enemies shall be in a sling : the first ios called , apotheca viventium , the chest of the liuing : the other is a sling in the which the soules of the wicked never take rest , but are tossed about continually , whereas the soules of the fiathful rest vnder the throne of God .

Appian . This was the chiefe reason why the rich men in Rome , refused legem agrariam , the parting of Lands , because they thought it a godlesse thing , that the Monuments of their forefathers should be sold to others . and those who sold their lands amongst them , reserved alwayes Pompon . this priviledge , that they might haue place to be buried with their fathers , and although they sold their inheritances , yet they sold never their place of buriall . The Greekes called those who were not buried with their fathers , {αβγδ} , out-buriied .

They wrote vpon their buriall , this Diton : Sit anima eius in fasciculo vitae , cum caeter is iustis , Amen , Amen , Selah . Let his life , be in the bundle of life , with the rest of the iust , So be it , so be it , I wish .

Their strangers they buried apart by themselues , in Canon . the common field .

Acts 1. 18. This man purchased a field with the reward Confir . of iniquitie .

They might not make a league offensiue and defensiue Illust . with the Heathen : secondly , they might not marry with them : thirdly , they might not bury with them , as hoping for a better Resurrection : they waited for techaija , the rising to life , the wicked onely for tekuma , a simple rising ; they for {αβγδ} , a life againe , the wicked onely for {αβγδ} , a vp-standing . the Syriacke calls the resurrection nuchamah , dies consolationis , the day of consolation .

After they buried the corps , they spake something of the justice of God , and of mans sinne which merites death , and they prayed God in justice , to remember mercie : then they gaue a cup of consolatio to the said hearted .

They vsed in their Burials to haue mourning women , Amos 5. 16. Peritos lamenti Siticines , skilfull in mourning , Quid apud Sitos , ( id est , sepulchro conditos , ) canere solebant , that vsed to sing beside the tombes : Varro . de Ling Latin . they were called Praeficae , also .

They vsed in the Buriall of children , to play vpon small Whistles , but in the Buriall of Elders of age , to sound Trumpets .

Perseus . Tibia cui teneros suetum deducere manes , Lege Phrygium maesta .

That is ;

Whose vse it was with musicke to convay , The tender soules , the Phrygian mournefull way .

Anton . Nebress . de Voc . Nov. Test . Iubet inquiit religio , vt maioribus mortuis tuba , mineribus tibi canceretur ; that is , Religion commands , our elders being dead , that we should blow a Trumpet , but when the yonger are dead , onely a Whistle .

Hence , MAtth . 9. 23. When Iairus hsi little daughter was dead , Christ thrust out the Mistrels which played at her death .

PARAG . XV . Diatriba 3.

How they called the place of Buriall .

THey called their Buriall , for the indurance of it , Domus feculi sui , Ecclesiastes 12. 5.

The bodie is Domus pernoctationis , a lodging house : the graue is , domus sEculi , the house of age , because we rest long in it : the heaven is , Domus aeternitatis , the house of eternitie . Therefore the Egyptians built thier graues very stately , and sumptuously : they called them domus aeternas , eternall houses : their houses they built them but slightly , and were called divorsoria , Innes .

Psal . 146. 4. They call the graue , mans owne earth .

He hath little right to any thing which he hath here , because he is but a stranger . Iudas went to his owne place . Acts 1. 25. Hell is a proper place of the wiicked , as the Heaven is the proper place of the children of God .

thirdly , they call it , Beth Chaijm , Domus viventium the house of the liuing , because they are liuing to the Lord there , and their bodies are resting in their chambers . Therefore the Germanes call he Church-yard Godsacker , Esa . 26. 20. 1 Cor . 15. because the bodies are sowne there , to be raised againe .

Thus farre haue we spoken concerning the fiue principall externallmeanes to come by the sense of the Scripture .

THE SECOND BOOKE .

CAP . I.

Of the Sense of the Scriptures .

HAving now attained the meanes to come by the Sense of the Scripture : Wee come of the Sense of the Scripture it selfe , which is either simple or compound .

Compound , is not taken here to make two Senses out of one scripture ( for that were contradictory : ) but onely it shewes the divers wayes how theseverall parts of a Scriptue haue beene fulfilled , either literally or figuratiuely .

Some hold , that in a simple speech there cannot be two senses : but these distinguish onely betwixt the signification of the words , and the signification of the matter .

A Simple sense , is that sense , which agrees to one Canon . onely , and hath but one part ( to wit , the literall sense ) to make vp one sense .

Thou wilt not leaue my soule in graue ; neither suffer thy Psal . 16 10. Act. 2. 27. holy one to see corruption : this Scripture hath but one simple sense , for it agrees onely to Christ , and no waies to Dauid .

I will establish his Throne for ever : this can no wayes Heb . 1. 8. be applyed to Dauid or Salomon , therefore it is a simple sense .

Sacrifices and Oblations thou wouldst not haue : this no Heb . 10. 5. Psal 40. 6. 7 wayes can agree to Dauid ; for he was bound to sacrifice ; therefore onely to Christ .

A compound sense , is that whereof there are two parts , Canon . literall and figuratiue , to make vp one sense , which is fulfilled two manner of wayes , Historicè and Propheticè in the type , and literally in the thing signified .

I called my Sonne out of Aegypt : this Scripture is true Hos . 11. 1. Math 2. 15. both of the Iewes and Christ , and it was fulfilled literally in them both .

Here am I , and the Children whom thou hast giuen me : Esay 8. 18. Heb . 2. 13. in the Hebrewes it is applyed to Christ & his Children ; but first to Esay and his Schollers .

A bone of it shall not be broken : it was literally fulfilled Exo . 12. 46. Ioh . 19. 36. in the Paschall Lambe , and also in Christ .

Sometimes the compound sense is typically fulfiled in the Type ; Canon and literally in the thing signified .

They cast lots vpon my garments : it was literally fulfilled Psal . 22 18. Mat . 27. 35. in Christ ; but typically in Dauid , ( that is ) they parted his honour and dignitie , as if they were casting lots vpon them .

They gaue me gall in my drinke : it was literally fulfilled Psal . 69. 22. Mat 27. 34. in Christ ; but figuratiuely in Dauid : ( that is ) they vexed him , as if they had put gall in his drinke .

Sometimes it is literally fulfilled in the Type , and Canon . figuratiuely in the thing signified .

Thou wilt bruise them with a Scepter of Iron : it was figuratiuely Psal . 2. 9. fulfilled by Christ , and literally by Dauid , 2 Sam . 12. 31. who bruised the Ammonites with flailes of Iron .

Sometimes it is figuratiuely fulfilled in both . Canon .

He who eates bread with me , lifts his heele against me : this is meant of Achitophel and Iudas .

A sense againe , is either Historicall or Allegoricall . Canon .

An Historicall sense , is that sense which the words afford , either proper of figuratiue .

It is a dangerous thing , when the words are properly Canon . to be taken , for to take them figuratiueily , or contra .

Behold Eltas shall first come . The Iewes expound the Mal . 4. 5. Mat . 17. 12. Iewes . words properly of Elias Tisbites , when the Prophet meant them figuratiuely of Iohn , who came with the gifts of Elias .

Beware of the Leaven of the Pharisees : The Disciples Math . 16. 6. Disciples . tooke it properly , when Christ meant figuratiuely of their Doctrine .

Vnlesse a man be borne againe , he cannot enter into the Ioh . 3. 3. Naturall . Kingdome of God : that which Christ meant figuratiuely of Regeneration , Nicodemus takes it literally .

Vnlesse a man be baptized with fire and the holy Ghost , Mat . 3. 11. Abysseni . he cannot enter into the Kingdome of God : that which Iohn meanes figuratiuely , the Abyssent take literally ; when they Baptize their children , they powre water vpon them , and marke them with an hot Iron , as we doe out Lambs .

Some haue gelded themselues for the Kingdome of God : Mat . 19. 12. Origen . which words Origen taking literally , gelded himselfe : whereas he expounded almost all the rest of the Scriptures figuratiuely .

This is my body : The Papists take the words literally , Papists . when they should be figuratiuely taken .

The literall sense is then to be left , when it is contrary Canon . to modestie , pietie , or good manners .

Contrary to modesty . Esay is bidden goe naked ; these Esay 20. 2. words wee cannot expound them literally , because it were contrary to modestie for him to goe naked ; then he went naked , that is , he wanted his Propheticall garment : So Saul was naked , ( that is ) he wanted his Military 1 Sam . 19. Mark . 15. coate ; so the young man fled naked , ( that is ) wanting his vpper garment . Esay was but naked in this sense .

Contrary to Pietie . To cut off the right hand , and pull out Math . 5. 29. the right eye : these words cannot be expounded literally ; because it is forbidden in the sixt Commandement .

If thy enemy thirst , giue him drinke : these words are literally Pro . 25. 21. 22. to be epxounded ; because this dutie is commanded in the sixt Commandement : but heape coales vpon Rom. 12. 20. Pro . 25 21. his head , we cannot expound these words literally ; for that were contrary to the sixt Commandement .

Contrary to good manners . When the Prophet Ezechiel 3. Ezech . 4. 12 was commanded to eate his Bread bakt with mans dung : this literally was not fulfilled , because it was contrary to good manners , but onely in vision .

So when the Prophet Hosea is bidden marry a whore , Hos . 1. 2. this was onely in vision , and not literally ; for it had been contrary to pietie , and his calling .

An Allegoricall sense is that sense which the words Canon . meane not at the first ; but that which the Author intends either in words or matter .

It differs from a Parable , a History , an Example , an Apologue , a Proverbe , and a Riddle .

In an Allegory wee consider both the literall sense , 1 Parable . and the mysticall ; but in a Parable there is but one sense signifying some other thing .

God hath so tempered the Scriptures , that he hath not onely expressed his will in words , but also in matter , in types , and figures .

There is an Allegory in words , and an Allegorie in matter ; in words , Metaphors ; in matter , Types ; in Figures , the Antecedent signifies the thing consequent ; and the literall sense , is fulfilled before the mysticall sense .

It differs from an History , for an History is the commemoration 2. History . of a thing already done , and in it we consider onely , Quid in facto dicitur , What is to be done .

It differs from an Example , for an Example is a part 3. Example . of a History , setting out one thing by similitude of another , taken onely from reasonable Creatures , 1 Cor . 10. These are examples to vs.

It differs from an Apologue : because in it , examples 4. Apologue . are fained : to which we ascribe the actions of men , to bruite beasts , l or things without life : as , the Trees of the Iudg . 9. 2 King . 14. field went out to choose a King ; The Cedar of Lebanon married with the Thistle of Lebanon : and something is drawne out of this , which we make vse of , and it is called {αβγδ} . In this we consider not , Quid in facto dicitur , sed quid in sensu , What is said to be done , but what in sense .

It differs from a Prouerbe : for a Proverbe is a short 5. Proverbe . saying much in vse , somewhat obscure , for the most part expressing by Metaphoricall words something vnto vs , and alluding to something , not distinctly expressed .

It differs from a Riddle , which is an obscure Allegory , Iudg . 14. 12 6. Riddle . as , Out of the eater came meate .

Whether is the historicall sense , or the spirituall sense more noble ?

The spirituall sense is more noble , as in this , Thou shalt not muzzle the mouth of the Oxe which treadeth out Deut . 25. 4. the Corne . The Apostle giues a more noble sense , Thou shalt not muzzle the mouth of the Minister who labours in 1 Cor . 9. 9. the Gospel . When Ionathan shot two arrowes , and sayd to his Boy , Bring these two arrowes , hee meant two 1 Sam . 20. things , Propius & remotius , propius was the taking vp of the arrowes , remotius was the flight or abiding of Dauid : propius was the baser sense ; but Dauids flight was the nobler sense .

The mysticall sense of the Scriptures , is Allegoricall , Canon . Tropologicall , or Anagogicall .

These are not properly divers senses , but diuers applications of one sense to our instruction , faith , and manners .

The Allegoricall application is , when the things in Canon . Allegoricall . the old Testament , shadowe out some things in the estate of the new Testament ; as , Abrahams two sonnes , Gal. 4. 22. the one by a handmaide , the other by a free-woman , which ( Paul saith ) signifie the two Couenants , the Law and the Gospell .

The Tropologicall , is , when the thing deliuered , signifies Canon . Tropologicall . some other thing to expresse manners ; as , Thou shalt not muzzle the mouth of the Oxe , ( that is ) thou shalt not defraud the Preacher of his maintenance .

The Anagogicall application , is , when thins literally Canon . Anagogicall . expressed , doe signifie something in heavens blisse .

God swore in his wrath , that they should not enter into his rest : but Heb . 4. the Apostle concludes from this , That vnbeleevers shall not enter into the eternall rest .

Ipse conteret caput Serpentis , that is , 1. the seed ( Christ ) Gen. 3. shall tread the head of the Serpent : this is the literall sense . 2. Chrysost . Homilia 17. The Church shall tread downe the head of the Serpent ; this is the Anagogicke sense ; Chrysostome and Ambrose follow this : 3. Vt notat Lyranus de Bernardo . Reason shall tread downe Appetite : this is the Allegoricall sense ; Augustine and Lyra follow this . 4. The Virgin Mary shall tread downe the head of the Serpent : this is the blasphemous sense , Bernard and sundry of the Papists follow this . Beware to fall from the literall sense to the Allegoricall , and the Anagogicall sense , least thou fall at last to the blasphemous sense .

Euery Scripture cannot haue these divers applications : Canon . Hieron . cent . Appton . Non ex legenis voluntate , sed ex scribentis authoritate Confir . intelligenda est Scriptura , The Scripture is not to be vnderstood , according to the will of the Reader ; but according to the authoritie of the Writer , and they should not be sought out , but where they Spirit of God hath applied them .

Philo-Iudaeus was a great affecter of these Allegories ; Illust . Philo-Iud . as Paradise he expounded to be the Soule , Man to be the Minde , the Woman to be the Sense , the Serpent to be Delight , the Tree of knowledge of good and evill , to be Wisedome , the rest of the Trees to be the vertues of the minde .

Ther Fathers haue beene too great followes of this Allegoricall exposition , making the Scriptures like materiam primam , ( as wee call it in the Schooles ) capable of all fromes , or like vnto that {αβγδ} , which Anaxagoras dreamed of , making quidlibet ex quolibet .

The Iewes divide the interpretation of the Scriptures Canon . three manner of wayes .

Gnal derech happoresh , per viam lectionis , by reading , Illust . they call this the Grammaticall or literall sense , those who followed this were called Carraim , lectores , Lectionarii , {αβγδ} , Readers ; so they were called , Bagnale pesukim , domini versuum , the masters of verses , the Interpretation they compared to a Candle , by the light of which a man may finde a shinning pearle , but the mysticall sense , they called it , the shinning Pearle .

You haue heard of old . Ant Neb . in voces nov . Test . Christ alludes here to their Math . 5. formes of teaching : First , they had {αβγδ} , auditionem , when they heard the Law read and literally expounded vnto them : Secondly , they had Agadta , extensionem , the Interpretation of the thing they heard when they gaue the mysticall sense , Allegoricall or Anagogicall . Christ would say , in none of these expositions haue they taught you the right meaning of the Commandements .

Gn●l derech hamidresh : per viam interpretationis , by interpretation , this was not according to the literall sense ; but according to the hid and Allegoricall : and because the Pythagoricke and Platonicke Philosophy was mysticall and symbolicall , they beganne to follow this kind of teaching . The Pharisies ( teaching traditions ) followed this Allegoricall kinde of teaching , and they were called tannaim , and their traditions {αβγδ} . Secondary lawes or traditions of men . The Sadduces followed the literall sense throughout ●illel who taught traditions , he was called Prosanus . Sammai his opposite , was called Dissipator , for the rent which he made in the Church . Moses Law .

The third way of Interpretation , was Gnal derech Hacabala , per viam cabalae , by obscure writing : and they were called Mecabbalim , who received the traditions from their Fathers , and delivered them by tongue to their posteritie , this sense was like the Anagogicall sense .

CAP . II .

Of the manner how to obserue Doctrine out of the Scriptures .

IN a Speech wee consider first the veritie Canon . or falshood of it : secondly , the propriety of it : thirdly , the spiritualitie of it .

The veritie and falshood are tryed Illust . by affirmation and negation , which are the two Cardines of Poles ( as the Iewes Tam . lib . Iom . speake ) vpon the which all things are turned .

Of the gathering of Doctrine from Affirmations in a Text .

WHen the Scriptures affirme a thing earnestly , Canon . they vse a double affirmation .

1 Kings 10. 21. So they say , Amen , Amen ; Matthew Confir . hath {αβγδ} , verily , and the other Evangelist {αβγδ} , indeed , Mark . 9. 1. Math . 5. 26. Luke 9. 27. this they did that they might be beleeved the more , they were so sparing of their Oath .

An affirmation must be distinguished from an Hypotheticall Canon . or conditionall Proposition .

A conditionall Proposition doth not simply affirme ; Canon . therefore conclusions gathered from it , as it wree , affirmatiue , hold not : as in this ; If he finde some vncleannes Deut . 24. 1. in her , let him write her a bill of divorcement , and put it in her hand , and send her out of his house : The Iewes gathered from this , that it was lawfull for them to put away their wiues , as if the Lord had commanded it , when the speech is onely Hypotheticall .

If he tarry till I come , what is that to you ? The Disciples Ioh . 21. 22. gathered from this , that Iohn should not dye till Christ came againe .

If Daniel , Noah , and Iob were among them : The Papists Ezech . 14. 14. gather hence , that the Saints departed intercede for the Saints liuing .

An hypotheticall Proposition presupposes not any veritie Canon . of the simple Proposition ; but considers onely the connexion , therefore those who reason , If the Miracles Mat 11. 21. 22. which were wrought in thee , had beene done in Tryre and Sydon , they had repented logn agoe ; that there was some inclination in Tyre and Sidon to repentance , are mistaken .

If these hold their peace the stones would speake : It will Luke 19 37 not follow hence , that there is any inclination in the stones to speake .

An hypotheticall Proposition , the truth of falshood of Canon . it , depends vpon a simple enunciation , in which it is resolued : therefore those who hold that there is an hypotheticall Proposition contingent , which may be either true or false , are deceived .

If a speech be affirmatiue , the exception is negatiue ; Canon . if the speech be negatiue , the exception is affirmatiue .

Dauid was a man according to Gods heart : but in the 1 Kin . 15. 5. Matter of Vriah . Here the speech is affirmatiue , therefore the exception must be negatiue , oin the matter of Vriah , he was not a man according to the heart of God .

Christ was like to vs in all things , excep sinne ; therefore Heb . 4. 15. in these bands I would ye were not lke vnto me .

Of the gathering of Doctrine from Negations in a Text .

THe Negatiues in Scriptures denie not , sometimes , Canon . simply , but onely in comparison .

Ye shall not be called Iacob , but Isarel ; that is , Ye shall be Gen. 32 28 rather called Israel then Iacob .

I will haue mercy , and not sacrifice ; that is , I will haue Math . 9. 13. rather mercy then sacrifice .

Buy wisedome , and not gold , that is , rather wisedome Pro . 8. 10. then gold .

When you make a Feast , bid not your Brethren , but the Luk . 14. 12 13 poore ; that is , rather the poore then your Brethren .

He sent me not to baptize , but to preach ; that is , rather to 1 Cor . 1. 17. preach then to baptize .

This teacheth vs , that the chiefe part of a Pastors dutie is Preaching .

Their Negatiues denie not , sometmes , simpliciter , Canon . but onely modum .

Hitherto ye haue asked nothing in my name ; that is , ye Ioh . 16. 24. haue not directly asked in my name : they asked implicitè , and indirectly , when they looked to the Arke , and when they sought for his servant Dauids sake ; but they asked not by the name of Iesus Christ explicitè .

Those who conclude hence , that the Iewes vnder the Law knew not Christ , are deceived .

A man shall not teach his neighbour , but he shall be taught Ioel 2. 28. of God : Here it denies not simply , but onely the manner ( for the Ministry is not taken away here ) that is , They Heb . 8. 11. shall not teach their neighbour so obscurely , by Ceremonies , Types , and Figures .

Their Proverbiall speeches deny a thing commonly , Canon . but not alwayes .

Who planteth a Vineyard , and eates not of the fruit of it ? 1 Cor 9. 7. Deu 28. 39 and yet God threatens in his Law , that they shall plant a Vineyard , and not eat of the fruit of it .

The Disciple is not aboue the master : that is , vsually he Mat 10. 24. excells not ; yet Daud , Psal . 119. excelled all his teachers . If these Proverbs hold vsually , it is sufficient .

Sometime they set downe the affirmation of a thing , Canon . with the denyall of the contrary , to shew their earnestnesse .

Set thy house in order , for thou must die and not liue ; that Esay . 37. is , certainly dye .

Let Reuben liue and not dye , that is , certainly liue . Deut . 33. 6.

He who curseth his Father and his Mother , and blesseth Pro . 30. 11. them not ; that is , certainly curseth .

Be not faithlesse but faithfull ; that is , certainly faithfull . Ioh . 26. 26.

If thou remeber me , and forget me not ; that is , if thou 1 Sam . 1. 11 certainly remember me .

This teacheth vs , how earnest Anna hath beene in her Prayer , and how earnest the Lords Prophets haue beene with his servants .

Some of their Negatiues denie onely , according to Canon . the conceit and opinion of the hearers .

God is not the God of the dead , but of the liuing ; that Mat . 22. 32. is ) of such dead , whom the Sadduces thought dead , who should neuer rise againe .

It is not my Doctrine , but his who sent me : ) that is ) It is not mine as ye take me to be a meere man .

I commanded you nothing touching sacrifices : ( that is ) Ier . 7. Cum opinione cultus , vt vos putatis , With opinion of worship , as you thinke . They thought the very sacrificing pleased God .

Sometimes the negatiue is onely vnderstood in such Canon . a cause .

There is no iniquitie in my handes ( that is ) touching Psal . 7. Saul .

Speake neither good nor bad to him ( that is ) touching his Gen. 31. returne to thee .

When the note of denyall is put with the Verbe , it Canon . denies wholly .

Non est qui facit bonum vsque ad vnum , id est , nullus . Psal . 14 3. there is not one that doth good , ( that is ) none .

Non iustificabitur iin conspectu tuo omnis vivens , id est , Psal . 143. 2. nullus . All men shall not be iustified before thee ( that is ) none . So Dan. 11. 37.

Non est impossible apud Deum omne verbum idest , nullum : Luke 1. 37. Euery word is not impossible , ( that is ) no word .

Nisi abbreuiarentur dies illi , non seruaretur omnis caro , Mat . 24. 22. id est , nulla : All flesh should not be saued , ( that is ) no flesh . Therefore Bellarmine ( who holds that there is no difference whether the note of deniall be set before the Verbe or after ) erres . Reading Ei qui operatur , merces imputatur , non secundaum gratiam , sed secundum debitum , to make the better for his purpose , in establishing some merit in man , before righteousnesse be imputed to him by grace . The true reading , is , Merces non imputatur . Rom. 4. 4.

When the Negatiue is ioyned with the Particle , then it denies not vniversally . Canon .

Non omnis qui dicit Domine , Domine , intrabit regnum Math . 7. 21. Coelorum : id est , aliquis intrabit , aliquis non : Not euery one that sayes vntome , Lord , Lord , shall enter into the kingdome of heaven , ( that is ) Some shall enter , and some shall not enter .

The Negatiue denies ( sometimes ) but in comparison . Canon .

Ephes . 6. We wrestle not against flesh and bloud , ( that is ) Confir . in comparison , Not so much against flesh and bloud .

Non sic ] non negat modum sed negat simpliciter : Canon . this Negation ( not so ) denies not the manner , but it denies simplie .

Ye should not haue taken away the prey so : ( that is ) Ye 2 Sam . 2. should no wayes haue parted the prey .

he did not so to any Nation : ( that is ) He did it not at Psal . 147. all to any Nation . So MAth . 9. 33. and 18. 14. {αβγδ} rem ipsam notat , non modum .

When the note of deniall is set betwixt the finit Canon . and the infinite Verbe , then it certainly denies , Gen. 3. comedendo , non comedatis . So where it is placed before the finit and infinit , Gen. 3. Non comedendo comedetis . So Psalm . 49. Non redimendo rediment fratrem suum . Therefore those who gather , When the negatiue is place before the finit and infinit , then it denies but doubtfully , seeme to be mistaken .

Of a double Negatiue there will follow a double affirmatiue ; Canon . and of a double Affirmatiue , a double Negatiue , but not an Affirmatiue and a negatiue .

Melchisedek had neither beginning nor end of his dayes , Heb . 7. 3. therefore other Priests haue both a beginning and an end of their dayes : but it will not follow Affirmatiuely , and Negatiuely : Other Priests haue a beginning of their dayes , but not an end .

The vniust Iudge feareth neither God nor Man : the Luke 18. Affirmatiue , The Iust Iudge feares both God and Man ; but it will not follow affirmatiuely and negatiuely , The iust Iudge feares God , but not man .

Some sinnes are neither remitted in this life , nor in the MAt . 12. 32. life to come : the affirmatiue , Some sinnes are remitted both in this life , and in the life to come : but it will not follow affirmatieuly and negatiuely , some sinnes are not pardoned in this life , which are pardoned in the life to come : as the Papists conclude , in Purgatory .

To confirme this , wee may vse Bellarmines owne comparison : Bellar de Purgatorio . Philip King of Spaine , pardons some sinnes both in Spaine nor Bruxels ; but it will not follow this way , some sinnes he pardons not in Spaine , which he pardons in Bruxels .

If a negatiue be true , the affirmatiue must be false , & Canon . contra , by the rule of contradiction .

thou wilt not leaue my soule in graue , or hell , neither suffer Psal . 16. they holy One of see corruption . this negatiue is false of Dauid , for Peter sahyes of him , Acts 2. That he saw corruption ; and that his buriall was there to this day : then the affirmatiue must be true of Christ , that he saw no corruption , neither was his soule left in the graue , or hell . Here by the rule of contradiction , is proved that Christ went not downe to hell , ( contrary to the Papists ) for Sheol signifies that same of Christ , that it signified of David , to wit , the graue .

If a speech be Negatiue , the exception is Affirmatiue . Canon .

No man takes this honour vpon him , but he that is called Heb 5. 4. as Aaron was : therefore , he that is called as Aaron was , takes this honour vpon him , Mat . 19. 9.

CHAP. III .

Of the gathering of Doctrine from the proprietie or manner of speech in the Scripture .

THe proprietie and phrase of the speech Canon . in Scripture , is a profitable helpe for to gather Doctrine by .

1. When a speech is spoken {αβγδ} , Illust . borrowing a word from one thing to another . 2. When it speakes {αβγδ} , by way of exceelency . 3. When it speakes {αβγδ} , suppressing some thing . 4. When it speakes {αβγδ} , when in modest tearmes it vtters vncomely things . 5. {αβγδ} , oculariter dictum , when by an holy taunt or mocke , it vilifies a thing . 6. When it speakes a thing per {αβγδ} , by a comly sort of speech . 7. When it wtters a thing per {αβγδ} , by representaton of a thing . 8. When it speakes {αβγδ} , in passion . 9. When it speakes {αβγδ} , excessiuely . 140. Per {αβγδ} , abiectly of a thing .

The Scripture speakes of God , humanitus , borrowing Canon . from man sundry things . {αβγδ} .

1. Hand feet , eyes , are attribute to god , per {αβγδ} . Illust . 2. Passions , as ioy , anger , repentance , per {αβγδ} . 3. it brings him in , sitting in judgement after the manner of man , per {αβγδ} ; as , I saw the Lord 2 King . 11. sitting vpon the throne , and the Angels about him . So Psal . 68. To him that rideth vpon the mo ? st high heavens .

This teacheth vs that wee cannot take vp God , but according to our weake capacitie , and by things that we are best acquainted with : for if the Scriptures ( because we cannot conceiue what our owne soule is ) expresse the soule by the members of the body , Euery knee in heauen shall bow to the Lord . So the rich Glutton Phil . 2. 10. Luk . 16. 24. desired Lazarus to dip the tip of his finger , and coole his tongue . Farre lesse can can we conceiue of God , vnlesse the Lord speak to vs by things which we are most acquainted with .

If it be said , that , this way wee may take vp a wrong conception of God . I Answere .

Alsted . metaph . There is a threefold conception of God .

1. Adaequatus conceptus , when God conceiues himselfe fully , as he is ; neither Man nor Angell can this way take him vp . 2. Analogicus conceptus , although we cannot conceiue him fully , as he is ; yet when by way of Analogie , we are led by these outward things , that he is a Spirit , who sees all , by his eyes ; that he is a Spirit , who hath all power , by his hands . 3. Falsus conceptus , when the Papists conceiue him falsely , painting him like an old man .

The Villages about great Cities , are called the daughters Iudg . 11. 26. Gal. 4. 26. of the Cities : so Ierusalem whcih is from aboue , is the mother of vs all : this is a Metaphoricall speech .

As no Village about Ierusalem , might haue claimed this tile , to haue bin called the Mother of the Townes about ; so no particular Church can be called simply the Mother of other Churches . The Iewish Church cals the Gentiles their Sister ; We haue a little Sister , what Cant . 8. 8. shall we doe for her ? This prerogatiue belongs onely to Ierusalem , which is from aboue .

The nature of a Metaphor , is to proceed from sensible Canon . things to spirituall , and not contrarily .

Therefore shoel , or haides , doth not properly , first signifie the estate of the damned ; and then of a Metaphor , the graue , s the Paipists hold ; but contrarily , first the graue , and then the state of the damned .

The Scripture when it speakes of God , it speakes by Canon . II . {αβγδ} . way of excellencie of him .

High Mountaines , it cal & them Gods Mountaines : so Confir . tall Cedars , it cals them Gods Cedars : so , Faciam cum ipso Psal . 80. 11. 1 Sam . 9. 11. Ionah 3. 3. 1 Sam . 28. 2 so bonitatem Dei , id est maximam : so MosEs was faire to God , that is , very faire : so Niniuie was great to God , that is , very great : so strong to God , that is , very strong : so to expresse a great thing , they compound it with the name of God , Iah ; to increase the signification of it , Ier . 2. 31. Cant . 2. 8. and sometimes with El , 2 Sam . 23. 20. So , to shew the vanitie of things , they call them after the name of Idols . Iob 1. 13.

We come to the knowledge of God three manner of Illust . wayes . 1. Alsted . Metaph . Per viam negationis , Godis not this nor this ; Ergo , He is this : we proceed here , as the Caruer of an Image doth , when he heweth off from the stone , this and this , to make it this . 2. Per viam causatonis , as when we take him vp by his effects . 3. Per viam eminentiae ; Rom. 1. what excellent thing we see in the creatures , that leads vs to take vp what excellency is in God .

This teacheth vs , when we see any exceelent thing in the creatures , let vs not rest there ; but elevate our minds to the infinite beautie and greatnesse that is in God .

Sometimes the Scripture teacheth vs by silence altogether , Canon . III . {αβγδ} . and sometimes by defectiue speeches not expressing the full sentence .

The holy Ghost , when he passeth by the Parents of Heb . 7. Gen. 14. Melchisedech , betokeneth great mysteries .

Although God had appointed sixe Tribes to blesse , Deut . 26. 27. and sixe to curse ; yet they expre ? sse not the blessins .

This was to teach them that they should looke to him who should come after to blesse , and that the curse was by the Law , and not the blessing .

For reverence of God , the Scripture omits sometimes Canon . the name of God .

At the right hand of the power : but Luke 22. 63. At the Mark . 14. 62. right hand of the power of God .

This should teach vs to sanctifie the name of God .

Why doe the Iewes neuer reade the name of God , Iehovah ; but Adonai , or Elohim for it ?

The reason why the 70. translated it {αβγδ} , Lord , and i Drus . quest . When the name Iehovah is expressed , they call it Shem Hamporesh . not Iehovah , seemes to be this ; because it could not be expressed : well in the Greeke tongue , for the Greeke tongue wants the aspiration {αβγδ} , and ●● expresses not ●● , as Dauid , {αβγδ} , Valerius , {αβγδ} , this made the name Iehovah first to be called {αβγδ} : but it was never the Lords mind , that it should never be expressed : but it came in through superstition , that they put Adonai or Elohim for it : and they say that Adonai cum cametz semper sanctum , because it borroweth it from Iehovah ; but Adoni Dominus meus , and Adonai Domini mei , cum Patach , are semper prophana , and they hold that noen might pronounce this name Iehovah , but the Priest when he was blessing the people in the Temple , and that the Egyptian Levit . 24. was stoned to death , because hee expressed the name Iehovah , and since the destruction of the Temple , none can tell how to pronounce it , sometimes reading it Iaue , and sometimes Iahaue . They hold that the pronunciation of this name had power to worke miracles , and that it was by this name that Christ wrought his miracles .

In their imprecation they expresse not the curse . Canon .

God so doe to me and more . Iob 1. the Devill expresseth Psal 65. 11. it not ; and the Lord himselfe , If they shall enter into my rest .

This teacheth vs , that it is a fearefull thing to fall into the hands of the liuing God .

The people in the Captituitie seeme to haue expressed the oath ? for they say , If we forget thee O Ierusalem , Psal . 137. then let out tongue cleaue to the roofe of our mouth ?

This Buxtorf . Gramm . Imprecation was not expressed , when they were scoffingly vrged by the Baby lonians to sing ; but afterward when the Psalme was penned in remembrance of this mockery : as if they should say ; The Babylonians desIred of vs songs of mirth when we were in sadnesse , but wee had rather that our right hand had dryed vp , and our tongue had cleaued to the roofe of our mouth , then we had pleasured them in singing .

If I haue done this , then let the enemy pursue my life . It seemes here that Dauid expressed the curse ? Psal . 7. 4.

Here Dauid expresses not the curse , but defends his innocency , desiring to be freed from his enemies : As if he should say ; If I had done these things , then they had had iust cause to pursue me ; but seeing I am not guiltie of any such thing , but rather I may say , I haue deserued well at their hands , therefore I desire the Lord that He would free me from them .

For modestie sometimes they suppresse a thing . Canon .

When thou goest to the field , take a Padle with thee . The Deu . 23. 15. scripture suppresses what to do in the field , for modesty , to wit , to ease nature .

This teacheth vs that we should be loth to speake of filthie things , either naturall or sinfull . The Schoolemen when they speake of the sinne of Sodome , they call it mutum peccatum , a dumbe sinne , not giuing it the owne name .

When the Scripture expresses filthie actions , either Canon . IIII . {αβγδ} . naturall of sinfull , it expresses them in comely tearmes .

Ehud was couering his feete : that is , easing nature : for Iudg . 3. 24. they had long coates which couered their feete when they eased nature . Targum . Ipse feeit necessitatem suam : He was doing his needs .

A vessell in the which there is no delight : thus they call Hosea 8. a chamber-pot , or a stoole of ease , for modestie .

So Mephihosheth had not made his feete : that is ; Ier . 22. 28. He had not washed them . So him who had the tunning of the reines , or gonorrhaa , for modestie of speech , they said of him , {αβγδ} , that he suffered some bodily thing .

As they were modest in their speech , so in their practise and doings .

Heshall not leaue one to pisse against the wall : that is , He 2 Sam . 25. 22. shall not leaue a young boy : for such was the modestie of the men when they came to age , that they went aside where they might not be seene ; but the little children which were not ashamed stood vp against the wall . It is not meant of a dogge here . Targum translates it , filium intelligentem , a childe of vnderstanding .

When they speake of adulterie and sinfull vncleannesse , Canon . they expresse it also in modest termes .

If he had not plowed with my Heifer : that is ; If ye had Iud. 14. 18. not lyen with Dalila . So the Latines , fundum alinum Arare in re obsco●●a . arat ; He tills another mans ground . So by grinding , Ioh 31. 10. Let my wife grinde to another . So Gen. 19. 31. And we haue none to goe in to vs after the way of all flesh : Gen 19. 31 via omnis carnis , they call it modestly , lying with a woman .

Stollen waters axe sweete , that is , adulterie . They call adulterie Pro . 9. 17. and filthie lust , water ; as Moab , of his fathers water . And the Latines , Abstine ab aqua aliena ; Abstaine from another mans conduit : and it is calle aqua furtiua , stollen water . t Targum . Ruth 2. for modestie calleth membrum virile , foedue circumcision is Vide 7. pracepta Noach , & decem membra radicalus .

And it is to be marked , that such is the puritie of this holy tongue , that there is no proper name in it , by the wich the sexe is disginguished , as in other languages : Pes pro puden . is . as the mans yeard is onely called his nakednes , his flesh , Esay . 7 20. Dout . 28. his feete , the haire of his feet , that is , of his privie parts : so the womans is called her fountaine , Levie . 15. 19. Marc. 5. 29. and her thigh , Num . 5. 27. and her cisterne , Esay 51. and her skirts , Nahum . 4.

This teacheth vs as we put honour vpon our shamefull parts , 1 Cor . so the Spirit of God would haue vs to put comely termes vpon vncomely things ,

In speaking of idolatrie and spirituall whoredome , Canon . the Scripture expresses it in plaine termes .

Ezech . 16. Thou spred thy legs vnder euery greene tree .

Ezech . 23. Fluxus equorum , fluxus tuus : Thy issue was the issue of an horse .

Ezech . 23. Thou coueted the issue of an Asse .

This teacheth vs , that idolatry is such a subtle thing , that we cannot take it vp , as we do bodily whore dome , therefore the Lord expresses it in plaine termes , that we may abhorre it the more .

When God would vilifie sinne and sinners , he speakes Canon . V. {αβγδ} . basely of them , with an holy kinde of taunt .

God shall destroy the sonnes of Sheth : that is , the Moabites , Numb . 23. who stood behinde Balaams backe ( as yee would say ) the sonnes of the buttocks : and the Hebrewes say , they were so called , because they were onely begotten by the flesh ; they were not the children of the promise , as the Israelites : or , the sonens of the buttockes , that is , loathsome Haskumi . excrements , the Lord abhorred them as the very excrements .

They of Eckron called their God Baalzebhah , the God of sacrifice ; but God in disdaine called him , They would not call their owne God so basely . Baalzebub , the God of flies : and Christ in the New Testament , Zebul in the Syriack is called Stercus . Baalzebul , Math . 9. 34. the God of dung .

They of Moab called their God , Baalrgonez , the God of thunder ; but the Lord in scorne called him , Baalpeor , Num . 25. 8 the God of opening , or of a Crepitue . Cracke : they called their God {αβγδ} , Scaliger in Etencho . the God of thunder ; but the Lord called him {αβγδ} .

This teacheth vs , in how great contempt we should speake of idolatrie .

The Mount Olivet was called {αβγδ} the hill Hammishkeh . 2 King . 23. 14. of spoyle : but because idolatrie was set vp there , the Lord by an holy taunt playes vpon the name of it , and calls it {αβγδ} the hill of corruption . So they played hammischeth . vpon the name of Epiphanes , and called him Epimanes , mad-man . So they played vpon the name of Sardanapalus , when he became effeminate , and they called him {αβγδ} . * {αβγδ} . est id quo virisumus . membrum virile .

This teaches vs that it is lawfull sometimes to giue a quip or taunt to beastly sinners or Idolaters .

Sometimes the Scripture expresses things by their Canon . contraries , especially in swearing . {αβγδ} .

Naboth had blessed God : that is , cursed God . 1 Kin . 2. 13

Blesse God and die ; that is , curse God . So Ptolomaus Iob 4. Philopater , who killed his Father . This kinde of speech differs from Ironia , for the contrary is knowne in their speeches by the sense ; but in Ironia the contrary is knowne by the gesture .

This teacheth vs that we should abhorre cursing .

Sometimes the Scripture speakes in the person of another , Canon . VI . per {αβγδ} . when it is meant of him that speakes .

I know a man who was taken vp to the third heaven . Paul {αβγδ} . 2 Cor . 12. 2. will not say of himselfe , that he was taken vp to the third heaven : but speakes as if another man had beene taken vp to heaven .

There came a man of God to Eli . Samuel will not say of 1 Sam . 2. 27 him-selfe , that he , the man of God , came to Eli : and yet it is holden generally , that it was Samuel who came to Eli .

The Disciple who leaned on the bosome of Christ . Iohn will Ioh . 13. 23. not say , that he himselfe leaned in the bosome of Christ for modestie .

This teacheth vs that of Salomon , Pro . 27. 2. Let another mans mouth praise thee and not thine owne . When Math . 9. 10. Matthew speakes of the entertainement which he gaue to Christ in his owne house , marke how sparingly he speakes of it , That he came home and eat bread in Levies Luke 5. 27 , 18 , 29. house : but when Luke speakes of it , he sayes ; And Levi made a great feast to Christ .

But Moses writes of himselfe , that he was the meekest man in the world ? Num . 12. 3.

Moses durst not hold backe that commendation , more then he durst in other places not set downe his owne belmishes ; to let them see , that it was not his owne particular that moued him here , but the glory of God .

Secondly , the Scripture taxes another man in the Canon . person of him that sepaketh .

Pavl in his owne person , and in the person of Apollo , 1 Cor . 4. 6. findes fault with the schismaticall and false Teachers in Corinth .

This teacheth vs , that there is great wisedome required in reprouing .

The Scriptures speake something in passion . Canon .

VII . {αβγδ} .

Veats tedabber alenn .

{αβγδ} Tu autem loquitor ad nos , Deut . 5. 27. Speake thou to vs : These are the words of the people speaking to Moses , they put him in the soeminie Gender , speaking in perturbation .

And if {αβγδ} thou deale thus with me , kill me I pray thee .

These are the words which Moses speakes to God in Num . 11. 15 the soeminie gender , being troubled in minde .

This teacheth vs , that a man in perturbation is not fit to serue God .

The Scripture sometimes teacheth vs by hyperbolicke Canon VIII . {αβγδ} . and exceeding speeches , either in excesse , or in defect .

In excesse : If all that Christ had done were written , the Ioh . 21. Iudges 20. 15. world would not containe it . So , The men of Beniamin could hit at an haire .

In defect : I am a worme and not a man . Psal . 22.

This teacheth vs , that there is a naturall infidelitie in man , to misbeleeue , which makes the Lord to vse such excessiue speeches .

They speake lesse , and vnderstand more . Canon . IX . {αβγδ} .

The father of the foolish reioyceth not : that is , he is very Pro . 17. 21. sad .

It is not good to accept persons in iudgement : that is , it is Pro . 24. 23. very evill .

He will not bold him guiltlesse who takes his name in vaine : Exod . 20. 7. that is , he will certainly punish him .

It shall not be remitted in this life , nor in the life to come : Mat 12. 32. that is , it shall be certainly punished .

This teacheth vs , that we should bridle our affections , and moderately vtter our passions .

Sometimes the Scripture teachets vs {αβγδ} , by Canon . X. distinction .

It puts a difference betwixt the revelation of God to those who were not prophets , and those who were the Prophets of God . When it speakes of the first sort , it sayes , And the Lord came to Laban : And the Lord came to Abimelech : And the Lord came to Balam . But when it speakes of the second sort , it sayes , The word of the Lord came to them : Thus saith the Lord : The hand of the Lord was vpon them .

Hence the Iewes gather , that Balaam had lost the gift of Prophecy now , and was onely a Divinor : ( So the Scripture cals him , Ios . 13. And they killed Balaam , the sonne of Peor , the divinor ) and they apply this proverbe to him ; Camelus , cornua quaerens aures amisit , The Camel seeking bornes , lost her eares : that is , Balaam seeking preferment , lost the gift of Propehcy .

Sometimes the Scripture speakes as the people conceiue Canon . XI . of a thing , {αβγδ} .

Gen. 3. The Scripture cals the Angels , Cherubims : because the people were most acquainted with Cherubims in the Tabernacle .

1 King . 10. 18. And SAloman made a throne of teeth . The Scripture cals the hornes of the Elephant , teeth ; because they seeme so to the people , growing out of his mouth , like the tuskes of a Bore ; but they are , Cornua resupinata , as Quod multi dentes vocant , sum cornua resupina●● . Varro cals them , and grow not straight vp as the hornes of other beasts : they serue the Elephant for the same vse that hornes doe to other beasts . And as the Hart casts his hornes every third yeare ; so doe they their hornes every tenth yeare , and hide them in the ground : therefore Ezec . 23. they are called Filij egressum , because men tread vpon them when they are hidden in the ground ; this is the most excellent Iuory .

Marke 1. 32. And the Sunne was dipping : beacause to those who dwell about the Sea-side , the Sunne seemes to dip in the Sea when it goes downe ; therefore the holy Ghost vseth this phrase .

This should teach Preachers to submit themselues to the capacitie of their hearers , and to speake to them as they can conceiue . There is a Proverbe in the Talmud , That it is easier of an Elephant to goe through a needles eye : Which Christ repeats thus , It is easier for a Camel to goe through a needles eye : Why ? because the people of God in Iudos , were more acquainted with Camels then Elephants .

Sometimes the Scripture teacheth vs , {αβγδ} Canon . XII .

Psal . 139. 15. How wonderfully hast thou fashioned me below in the ●●ther parts of the earth ? that is , How am I conceiued ? So 〈◇〉 . 4. Christ is said to come downe into the lower parts of the earth : that is , into the wombe of the Virgin Mary .

This 〈◇〉 vs the great humiliation of the Lord , and his examination , how he came downe from the place of glory , into darke places , darke as the bowels of the earth .

The Scripture sometimes teacheth vs , per {αβγδ} , Canon . and {αβγδ} .

Per {αβγδ} , when the Scriptures bring in the Lord XIII . sitting vpon a throne , as a King : 1 King . I saw the Lord sitting vpon a throne .

This teacheth vs our great infirmitie , that we cannot conceiue the Lord , but by things that we are acquainted with .

Per {αβγδ} , when the Lord i● brought in , speaking XIIII . to things without life : Hic tam persona , tum res fi●guntur : as in the former , Non persona sed mores . O earth , earth , earth , heare the Word of the Lord .

This teacheth vs our great stupiditie , that the senselesse creatures will sooner heare then man :

Per {αβγδ} , when the Scriptures bring in the dead XV . speaking , as Lazarus , and the rich Glutton .

This teacheth vs our great infidelitie , that we will not beleeue the Scriptures of God , but would haue some come from the dead to teach vs.

Sometimes the Scriptures by a diminutiue word , expresse Canon . Ieshurin ( nun ) est diminut●rum . great loue and affection .

Let me die the death of the little righteous ones . Numb . 23.

This ●eacheth vs how deare to the Lord is the death of the Saints ▪ ●n their death he embraceth them ●s wee doe little babes in our armes . Deut . 34. 5. Moses died , Lepi Iehova , ad●s Iehovae , At the mouth of the Lord . The Ch●ldee Paraphrast paraphraseth it , Ad ●sculum ●ris Ieh●vae : At a kisse of the mouth of God . So that death to the righteous , is a kisse of the mouth of God .

Sometimes i● speakes disdainfully of athing . And Ezekiah 2 Kin . 18. 4. brake that Nehushtan . little piece of Brasse , which was that huge brazen Serpent that was set vp in the wildernesse .

This teacheth vs how basely wee should thinke of Idols , us to call 〈◇〉 , a little peece of w●xe ●an idoll , a little peece of wood .

CHAP. IIII .

Of the morall instructions gathered from the Morall Law .

GOD taught his people their duties , by Precepts Canon . and examples .

By Precepts , which are contained in his Law .

The morall Law hath sundry properties which no other Canon . Law hath .

First , it is a royall Law , Iames 2. 8. because all were Illust . 1. bound to walke in it . Some Ceremonies of the Ceremoniall Law of the Iewes , obliged all the Iewes at some Exod . 12. 15 times ; as none might eate leauen at the Passeover : some of the Ceremonies obliged some of the Iewes at all times ; as no Nazarite to drinke wine : some of the Ceremonies Num . 6. 3. obliged all the Iewes at all times ; as no Iew in no place might eate swines flesh ; but they never obliged Lev . 11. 7. the Gentiles .

The iudicall Law onely obliged the Iewes in Iudea ; Deut . 10. 9. No Levit might haue a possession in Israel : yet Acts 4. 36. a Levit of Cyprus sod his possession , and laid it downe at the feete of the Apostles : this Levit dwelling in Cyprus , migh haue a possession , although not in Iudea .

The iudiciall Law belonged onely to the people in Iudea , therefore Carolst . Carolostadius , who vrged the Iudiciall Law to be observed in all Countries , did as those who would haue one shooe to serue all sorts of feete : So the Iewes were to blame , who vrged the observation of the Ceremoniall Law to the Gentiles .

It is spirituall Law , it reaches to the internall sinnes , Mat . 5. 28. 11. as well as to the externall .

It condemnes not onely passiones , but propassiones : That is , subditos animi motus , sed non diutur nos ; suddaine motions in the minde , but not continuing . As the Sunne shi●ing let s vs see the little atomes or moats , which are the leasts things that we can discerne : so the bright Law of God let s vs see the smallest things to be sinne , ever before they come to consent . If a man had smitten out his neighbours tooth , or his eye , the Iudiciall Law required no more of him but this , that his tooth should ●ee smitten out againe ; but it tooke not order wi●● the internall hatred of the heart .

This puts a difference betweene this and all other Lawes . The Ciuilian sayes , Cogitationis poenam in nostro foro nema luat ; Let no man be punished in our Lurie for a cogitation . A man may be a good Citizen , who is not a good man in the Civill Common-wealth : but not so in Gods Church , because Gods Law requires internall obedience . The quickest of the Pharises could not conceiue that it was sinne before it came to consent , and they tooke it onely for the restraint of the outward man , Matth 5. And Iosephus seemes to be a Pharisie in this point , Ioseph . finding fault with the sentence of Polybius , who said , that Polyb . Antiochus perished miserably , because he thought to haue rob'd the Temple of Diana : Iosephus denies this , and sayes , it deserved such a punishment , not because he would haue done it , but if he had done it .

This Morall Law is spirituall : it condemnes sinnes in act : 1. from , the least to the greatest : 2. the antecedents : Matth . 5. Rom. 7. and 3. the consequents of sinne .

From the least to the greatest . Ye shall not revenge . Lev . 19. 18. All sort of revenge is here condemned : First , the Pharisies revenge , tooth for tooth , and eye for eye , Math . 5. Secondly , Cains revenge seauen for one , Gen. 4. Thirdly , Lamechs revenge , seventie for one , Gen. 4. Fourthly , Sampsons revenge , three thousand for one : Now let me be revenged Iudg . 16. 28. for one of mine eyes , and hee killed three thousand .

The antecedents and consequents of sinne .

The occasions or antecedents of sinne . Iacob must Gen. 35. 4. bury the eare-rings , least they make an Idoll of them : so the men of Ephesus , when they repented of their forceries , they burnt their Bookes .

The consequences of sinne : Yee shall not revenge , neither Lev . 19. 18 remember . Here the Lord condemnes the dreggs and consequents of sinne , as well as the sinne it selfe . As he will not haue them to revenge , so hee will not haue them to remember . The Hebrewes illustrate this Talm . Babylon . by this example : Reuben sent to borrow of Simeon a hatcher ; Simeon refuses him ; the next day Simeon sends to borrow of Reuben a sicke ; if he refuse it , it is vltio ; but if he say , loe here it is , I will not doe to him , as he did to me , when he refused me his hatchet the last day , it is retentio , although it be not vltio ▪ Ier . 3. 5. Servare is put for {αβγδ} , the contrary is , {αβγδ} . servare iram .

There is nothing that we keepe so well in minde , as iniuries .

The Morall Law is perpetuall : Ahrog are legem ; der rogare : & obragart . This is to mitigate the extremitie of the Law . the Ceremoniall Law was kept but onely till the time of correction , and lasted but onely the time of the infancie of the Iewes : but the Morall Law is perpetuall .

If the Morall Law be perpetuall , how is it that God hath given a dispensation to some to breake these commands ?

Scotus markes well , that the Law standing in force , it implyes a contrandiction to dispense with it : but by dispensation , he vnderstands onely the revocation of it for such a time , to such a person .

The Scotus . Law of Nature ( saith he ) is taken two manner of wayes ; strictly , and largely : Strictly , which by necessarie and evident consequences are concluded : Largely , which inferres not a necessarie and evident consequences as the first .

Of the first he giues an Example , the whole is more then the part , therefore a house is more then any part of it : this consequence followes in the strictest signification : so , good is to be embraced , therefore euill is to be shunned .

Of the second he giues this Example , we ought to liue peaceably with others in the Common-wealth . Of this principle , it will not follow necessarily , therefore Possessions are to be divided , or not tobe divided : for both may stand , if the Common-wealth were well constitute , and people agreed together . Communitie of goods would not breake the peace of the Common-wealth ; but because people are much giuen to selfe-loue , therefore diuision of goods is a good meane , to make the people liue peaceably together .

So ( saith he ) this conclusion followes necessarily in the strictest signification , God is to be worshipped , therefore , we cannot worship an Idoll . But this followes not in the strictest signification , neither hath it intrinsecam connexionem ; God is to be loued , therefore man is to be loued : there is onely a conformitie betwixt these two .

Is it not sinne to kill thy neighbour ?

Scotus answeres , this sinne comes by revelation of a new Law by God himselfe : so the precepts of the second Table are so neere vnto the first principles , that they are called the Law of Nature in the largest sense ; and Reason teacheth all men to keepe the same , as neerest vnto the first Principles .

Precepts of the first Table cannot be dispensed with , without a staine of his owne holinesse , for they are the Principles of nature in the strictest sense . God cannot dispense that a man should hate him , sine intrinseca repugnantia ; so , that one should worship an Idol .

The Precepts of the second Table , flow not from him necessary , as his iustice and holinesse ; but freely hee willes or not willes the same , without any staine of his holinesse . God is to be loued , therefore A man may not marry his Brothers wife , this conclusion will not follow necessarily in the strictest signification .

But did not God dispense with the Israelites , when he bad them borrow the Egyptians Iewels ? Scotus answers , that there was not a dispensation here from the eight Commandement ; but onely a revocation to them for that time , and in such a case , they being oppressed so long , and their wages kept from the ; the Lord takes these Iewels and giues them for their wages .

But it is said of the Ceremonies , that they shall endure for ever ?

1. There is Propriè aternum , as God . 2. Aeternum ex hypothest ; as Adams body had endured for ever if he had not fallen . 3. Valere aeternum , as Christs sacrifice . 4. Typicè eternum , as that which was a Type of an eternall thing , Exod . 12. I shall giue you Canaan for a possession for ever : because it was a Type of the eternall inheritance . 5 Catachrestilè aeternum , that which endured long , was said to be eternall , as Exod . 17. Circumcision is said to be a covenant for ever , that is , for a long time , till the comming of Christ . The continuance of the Ceremonies , is of this last sore .

After the death of Christ , first , the Church vsed Ceremonies , non propter se , sed propter aliud , not for themselues , but for author end : as when Paul shaued his head in Act. 18. 18. Cenchrea . He did not shaue his head as the Law of the Nazarites required ; for he should haue gone then to Ierusalem , and there to haue shaued his head , and to haue cast the haire of his head vnder the Altar , and Numb . 6. 18. burnt it there : but hee doth it onely here for bearing with the weake Iewes , which he could not haue done , if the Law had beene in vigour . Secondly , they kept these Ceremonies after the death of Christ at Ierusalem , but not at Antioch : Paul findes fault with Peter for Iudazing there . Thirdly , They kept them onely among the Iewes till the destruction of the Temple , which was the Wardrobe of the Ceremonies . Fourthly , They went never againe to the brazen Altar to sacrifice , after the death of Christ , but vsed onely some of these meanor Ceremonies , not for themselues , but for an other end .

The Ceremonies were appointed for the Iewes vntill the time of correction , and their in fancie : therefore when shee is come to maruiritie of age , distinguish not the times aright : Augustine hath a very fit similitude to this purpose ; bee Epist. ● . ad Marcellinum . tells of a diseased youth , who came to that notable Phys●ian Vindecianus , who gaue him a medicine fit for his age and cured him : but long after , the man fell into the same discease againe , and he applyes the same receipt which he had vsed before in his youth , which had almost killed him : hee comming to the Physitian said vnto him , that he marvelled why be would giue him such Physicke which would hurt him ? The Physician demands of him when hee gaue him that Receipt ? he answeres , when hee was a youth , and withall shewed him that then it cured him , which was now likely to kill him : the Physician replyed , that the Physicke was not good , because it was not taken at his command , and that which was wholsome to him being a youth , was now deedly to him being of age . So the Ceremonies of the Law were profitable for the Iewes being children , ( taken it the commandement of God ) but now they are deadly , when wee are become men in Christ .

The morall Law is equitable , it giues every man his owne , it requries a further dutie also , that the vse of our goods should helpe the poore in their necessitie : Prou. 3. 27. With-hold not thy goods from the The 70. {αβγδ} . Indigenti . owner : the poore are called Bagnale tobh , Lords of thy goods . There is a double right , Ius proprietatis , & ius charitatis , the right of proprietie , and the right of charitie ; ius charitatis , that belongs to the poore , ius proprietatis , belongs to the owner . Iure charitatis , so much as may refresh the poore in his necessitie , belongs to him , although the proprietie be not his .

The Lord appointed in his Law , that a man when Deut . 23. 24. he came into a Vineyard , might eate as many of the Grapes as hee pleased , this is ius charitatis ; but hee might carry none away with him , this is ius proprietatis . So , the Disciples travelling through the fields vpon Math . 12. 1. the Sabbath , pull the eares of the Corne when they were hungry , this was ius charitatis , but they put not in their sickle to cut downe the Corne , and carry it away , because they had not ius proprietatis of the owner .

This condemnes those vile niggards , like Nabal , who know no right , but ius proprietatis ; so it condemnes the Anabaptists , who take away ius proprietatis , and turne all into ius charitatis .

All the Lawes must be rectified by it ; it obliges all people ; in all places , at all times ; it binds the inward man as well as the outward ; it yeelds not to the infancie of the Church , as the Ceremoniall ; neither to be broken for necessitie ; neither yeelds it to the hardnesse of the peoples hearts , as the Iudiciall .

God taught his people by temporary Precepts , by Canon . personall Precepts , by Precepts of tryall , and Precepts of conviction the Morall Law is all Precepts of obedience .

Temporary Precepts , were such Precepts as lasted I. but for a short time .

When Christ sent his Disciples in their first expedition , Luk 9. he forbis them to take with them a staffe , or weapon of defence .

Anabaptists gather hence , that it is not lawfull for a Christian to vse any defensiue weapon ; but they conclude here from a temporary Precept , as if it were morall .

A Personall Precept binds onely the person to whom Canon . II . it is directed , Christ sayes to the young man , Sell all and follow me . Mat . 19. 21.

The Papists gather hence , that such as would be perfit , should take vpon them the estate of Povertie , and renounce all : but they conclude here from a personall Precept , as though it were morall .

Precepts of tyrall , are those Precepts which God Canon . III . gaue to some , onely to try them ; but ot which hee would haue them to performe .

When God bad Abraham offer his sone Isaack in Gen. 22. 2. a burnt-offering , it was but a Precept of tyrall , as the event shewed ; for God would not haue him to performe it .

When Christ bad his Disciples giue the People Luke 9. meate to eate , it was but a Precept of tryall , for hee knew well enough that theyhad no meate to giue them .

When Salomon called for a sword , to cut the Child in 1 Kings 3 24. two , it was but a Precept of tryall .

If a Magistrate from this should conclude , that it were lawfull for him so to doe ; then hee should take a Precept of tryall for a Precept morall , and of obedience .

Precepts of conviction are those Precepts , which the Canon . IIII . Lord giues to wicked men , to make them the more inexcusable .

God sayes to Pharaoh ; Let the people goe : hee knew Exod . 8. 1. well enough that Pharaoh would not let the people goe : why bad he him the let them goe ? to make Pharaoh the more inexcusable .

Those who gather from this , that there were two contrary wills in God , to let them goe , and not let them goe , are mistaken : for the one was a Precept of conviicton .

When God speakes to an vnregenerate man , and bids him repent ; whether is it a Precept of obedience , a Precept of tyrall , or a Pecept of conviction ?

If the man be appointed to salvation , to him it is a Precept of obedience ; for at the selfe-same time when Gold bids him repent , he giues him grace to repent .

When Lazarus was lying dead in the graue , Christ Ioh . 11. 43 bids him come out , at the selfe same time hee breathes life into him , it was a Precept of obedience to him .

So , when God bids a wicked man repent , and giues him grace to repent , it is a Precept of obedience to him ; but to the wicked man who is appointed for destruction , it is a Precept of tryall and conviction to him .

CHAP. V.

How the Scriptures teach vs by Examples .

AN Argument from Examples doth then Canon . necessarily conclude , when wee proue one particular by another , by way of similitude , which is common , Toti generi , to the whole kind , vnder which both are comprehended . 2 Pet . 2. 9.

To strengthen the godly in hope of their deliverance out of affliction , Peter sets downe first genus , ( god will deliver his owne , and preseue the wicked to destruction ) this he proues , why ? because it agrees not onely to the wicked Angels , and to the Sodomites , but to all the wicked .

By outward things , good or bad , wee cannot know Eccles . 9. 2. the favour of God : this is genus , ( All things befall alike to the iust , and the sinner : to the cleane , and to the vncleane : to him who sacrifiiceth , and him who sacrificeth not : to him who sweareth , and him who feareth the Oath .

The Hebrewes giue example of these . 1. Talm . lib . Musar . To the iust , and to the sinner : as to the Egyptians and hezechias , Exod . 9. for both of them had the Plague . So , Dauid gathered 2 King . 20. the materialls to buld the Temple , and Nebuchadnetzar burnt the Temple ; yet hoth of them reigned forty 1 Kings 16. 1 Chro . 29. yeares .

2. To the cleane , and to the polluted : as to the Spyes and to Moses stood for the defence of the Num . 14. good Land , and the Spyes raised an evill report vpon the Land , yet both of them dyed in the Wildernesse .

3. To him who sacrificeth , and him whosacrificeth not : as losias restored the worship of God , and Achap polluted 2 Kings 23. 2 Kings 25. the worship of God ; yet both of them dyed in the battell .

4. To him who swearth , and him who feareth Oath : Sampson was religious in his Oath , Zedechiah borke his Iudg 16 211 Kin . 25. 4. Oath ; yet both of their eyes were pulled out of their head : here the genus agrees to all .

If the matter be proued by many Examples , and the Canon . genus agree not to all ; then the conclusion is not good .

No Church-man should marry ? why , because Paul , Ahanasius , Ierome , and Ambrose were not married : this genus agrees not to all Church-men ; for wee can shew moe who haue beene married , as Peter , Philip the Evangelist , Spiridion , Bishop of Cyprus , Gregory Nazianzen , Polycrates , Bishop of Ephesus , who testifies that he was the eight , linally succeeding at Ephesus , one after another .

The Examples of Gods mercy and his iustice hold Canon . ever .

Abraham was iustified by faith , Rom. 4. Therefore all the faithfull are iustified by saith . So in the examples of his iustice , Luke 17. 32. Remember Lots wife , 1. Cor . 10. These are Examples for vs.

And the Hebrewes haue a saying , Quod accidit patribus , est signum filijs ; The thing that fell out to the Fathers , is a signe to the Sonnes .

If the Examples bee of the most notable men , Canon . then they haue the greater force to inferre the conclusion .

If Noah , Daniel , and Iob , would interce●e for this people ; Ezech . 14. yet would I not heare them ; why makes he choyce of these three ? The Hebrewes answere , Talmud . lib . Tehellin . that he makes choyce of them , because every one of them saw three Worlds . Noah saw the first World , the destroyed World , and the renewed World . 〈…〉 himselfe flourishing , himselfe in a miserable estate , and all 〈◇〉 from him , and himselfe rest 〈◇〉 to a flourishing estate againe . So Daniel saw the first Temple , the destroyed Temple , and ( as they hold ) the second Temple .

Wee are to follow Christ onely in his morall Canon . and Theologicall vertues :

Be yee followers of me as I am of Christ . Confir .

Christs workes are either , Miraculosa , Admiranda , 1 Cor . 4. 16 Illust . exemplaria : Marvellous , Wonderfull , or Exemplary . Miraculosa , as his fasting fortie dayes , he is not to Matth . 3. be followed in this : Admiranda ; as when of rich he became poore for vs : therefore men should renounce all , and professe voluntary Povertie ; he is not to bee followed in this . Hee washed his Disciples feete ; we are not bound to follow him in this , because it was admirandum in him . But wee should follow him onely in exemplaribus , as his meeknesse , humilitie , and such .

In following Examples , we must marke foure things . Canon . 1. How they did it . 2. When they did it . 3. Where they did it . 4. Why they did it .

How they did it . The Apostles healing the sicke , I. laid oyntment vpon them ; therefore the Priest now may giue Extreame vnction , it followes not ; for they consider not what sort of oyle this was that they laid vpon the sicke , and how they cured them : it was miraculous oyle , ad sanationem , for healing . The Fathers vsed it afterward , Iam . 5. 14. ad imitationem , for imitation ; the Papists , ad viaticum , for a iourney . The first was sanctum , the second was non necessarium , the third was profanum .

Elias by extraordinary Calling , called for fire from Heaven , and burnt the Captaines , therefore the Disciples may call for fire from heaven to burne the Samaritans , it followes not , because they had not that same spirit .

The Apostles in choosing Matthias cast Lots ; therefore Act. 1. 29. a Minister now is to be chosen by Lot , it followes not : why ? because the Apostles were immediately called of God , and Lot being immediately directed by God , he was immediately chosen by him . But a Minister is mediately called by the Church : therefore the rules of the Apostle are to be followed in choosing of Act. 1. 26. him . Zeno , Nicephor . Eccles . Hist . the Emperour tempted God in this case , laying a paper vpon the Altar , that God might were in the paper the name of him whom he would haue Bishop of Constantinople : Flauitias corrupting the Sexton of the Church , caused write in his owne name , and to he was made Bishop of Constantinople : Ecclesiastica munera non debent sorte conferri , Church affaires ought not to be guided by Lot .

Ehud killed Gneglon : therefore a Fryer may kill a Prince ; this conclusion is exercrable : they therefore distinguish Iudg . 3. 20. not the divers sorts of Revenge ; which is , 1. either divine , as when Phineas killed Cosbi , this was publica extraordinaria , publique extraordinary . 2. Ordinaria publica , ordinarily publique , by the Magistrate . 3. Prioata coacta , cum quis vim virepellit , Priuately compelled , when one repells violence by violence : this is called inculpata tatela , an inculpable defence . 4. Temeraria & illicita , rash and vnlawfull .

The woman of Tekoah said to Dauid , Remember the Law of the Lord : One of her sonnes had killed the other in 2 Sam . 14. the field : ( this was inculpata tutela ) in defence of himselfe ; 2 Sam . 14. 12. and so shee wills Dauid to remember the Law of the Lord . In this case a man in his owne defence , is a Magistrate .

The Magistrate mall pull forth tooth for tooth , it was not well concluded by the Pharisies , that it was Mat . 5. lawfull for every private man so to doe , they confound here ordinatam publicam , and illicitam .

When they did it . II . 1 Sam . 21. 6.

Dauid , in time of necessitie eat the Shew-bread , which otherwise hee could not haue done ; neither would the Priests haue given it vnto him , but in his necessitie .

The Apostles kept the Ceremonies after the death Act. 14. of Christ , for an interim , and a time , vntill the vnion should be made vp , betwixt the Iewes and the Gentiles , but it was not lawfull afterward for the Iewes to keepe them .

So long as the Temple of Ierusalem stood , they 1 Kin . 8. 48. were bound to pray with their faces towardes it , but it will not follow now , that the Iewes should turne their faces towards the place of the Temple now when they pray .

Samuel built an Altar at Ramah , and offered vpon it . 1 Sam . 7. 4. It was lawfull for them all the time betwixt the destruction of the Tabernacle in Shilo , and the building of the Temple , to sacrifice there : but from that time that the Temple was built , it was vnlawfull altogether ; therefore the Kings of Iuda are blamed when they destroyed not the high places . Prudentius called the Arke at this time Circumvage , before it was established at Ierusalem .

Where they did it . III .

The Apostles kept the Ceremonies after the death of Christ at Ierusalem , but not at Antioch : and so of any other place where the Prophets and Apostles resorted .

Why they did it . IIII .

Christ wrought no miracles in Nazareth , because Luk . 4. 26. he had no Calling to worke any there , as Elias wrought no miracles in Israel , but to the widdow of Sarepta : so Elizeus to the Shunamite , because hee had onely a Luke 4. 26. Calling to worke there .

The sinnes of the Saints are not to be followed . Canon .

Rockes are set downe in a Mappe , that the Saylors Illust . may shunne them , and not runne their Shippes against them .

Lots wife ( sayes Augustine ) was turned into a Pillar of Salt , Vt condiret te suo exemplo , that shee might season thee not to doe the like .

If the fact be approued in tanto , sed non in toto , in so Canon . farre , but not in the whole ; it is not to be made an Example of imitation .

Zipporah Circumcised her Childe , and so the Angell Exod . 4. 25. left off to kill Moses ; therefore a Midwife may Baptize a Childe , this followes not . The Angell ceased to trouble Moses , because his sonne was circumcised , and not because he was circumcised by a woman .

After that the Samaritans worshipped the true God 2 King . 17. 23. with their Idols , the Lyons hurt them no more ; the Lyons ceased to hurt them , why ? because they worshipped the true God ; and not , because they worshipped the true God and their Idols : this obedience of Zipporah 1 King . 21. 29. dit not simply please God , but in part , as Achabs obedience .

Apish imitation of the Saints is ridiculous .

The Israelites compassed the walles of Iericho sixe Canon . Ios . 6. dayes , but vpon the seaventh day they compassed the Wall seaven times : Talmud . lib . Tebellin . therefore the Iewes in the feast of the Tabernacles compassed the Altar sixe dayes , every day once ; but in the seaventh day they compassed it seaven times : this was ridiculous ; for it was in corrupt time .

Christ put his fingers in the eares of the deafe , and Mark 7. 33. said Epphata , Be thou opened ; therefore a Priest may doe the like when a childe is baptized ; this is ridiculous .

What if the example be neither approved nor disapproved in Scripture , What shall we doe ?

If they be done by men whose faith is approved , and against whom no exception can be taken , such are set downe for imitation , and haue the force of a generall rule .

CHAP. VI .

Of gathering doctrine from the externall meanes .

WHen the marginall reading is put for the Canon . line reading , we cannot gather any instruction from that .

From wrong Analogy or Collation Canon . of Scriptuure with Scripture , wrong Doctrine si gathered .

Salomon was wiser then all those of the East . Esay . 2. 1 Kin . 4. 30. Esay 2. 6. Thou art full of the manners of the East . The Iewes gathered from the Collation , that Salomon was skilfull in Magicke .

Behold the Elephant which I haue made with thee , who Iob 40. 10. eates hay as the Oxe . He cals the Elephant Behemoth , as if he were many beasts , in the Plurall number : but Behemoth , Psal . 50. signifies the bheasts of the field . Esdras 4. Esdras 6. 49. the Apocryph writer , conferring these two places inequally , makes vp a fable , that God made two creatures , Behemoth and Leviathan , and thence separated the one from the other , because the water could not containe both , and he put Behemoth vpon the earth , which was dryed the third day , that he might dwell vpon a thousand mountaines , because it is written , Psal . 50. 10 Behemoth in montibus mille : taking Behemoth in Iob , and in the Psalme 50. after one manner .

Secondly , he goes forward in his fable , Buxtrof . de Synag . Iuda●c . because these two , Leuiathan and behemoth , are ioyned together , Psal . 104. 26. he thought that Behemoth was also a Fish as Leuiathan ; but because there was not space enough for them both in the Sea , he put him vpon the mountaines , and gaue Leuiathan the seventh part of the waters , and kept her to be meat to whom he would , and where he would : He sayes that shee is kept in deuorationem , passiuè , that shee may be meat . For this is the fable of the Iewes , that the Lord killed one of those great Whales which he made , and salted her with salt , that shee might be kept to be meate for the iust in the life to come . Morne Plesse compares them to little Children , who in their tales can goe no higher then to meat and drinke , and sweet dainties ; and they thinke that there is no other pleasure in heaven , but of such things . Thus you see what it is to compare places vnequally .

From wrong translation false doctrine is gathered . Canon .

Loue thy neighbour as thy selfe : The Pharisies translate it , him who was a friend onely . Hence they gathered that they might hate their enemies : but the Apostle , Rom. 12. translates it , thou shalt loue thy neighbour , {αβγδ} that isd , any man whatsoever he is .

The Lord swore by the excellencie of Iacob , that is , by Amos 6. 8. him-selfe ; but the Pharisies interpret the place , that he sware by , the Temple , which was his excellency : Hence they gathered , that it was lawfull to sware by the Temple , Matth . 23. 16.

This is Ana , who found out haijamim , Mules in the Wildernesse : Gen. 36. 24. Iamim signifies also Waters . Because the {αβγδ} translation of this place was heard , some translating it Mules , and some Water ; the Heathen made a notable Aquae . Mulae . lye vpon the Iewes , when Moses was feeding Asses in the Wildernesse ; becausE the Asses or Mules seeking Plutarch . sympos . lib . 4. cap . 5. Cornelius Tacitus . l. 5. drinke , found out water vnto them , therefore they worshipped the golden head of an Asse . Tertull . in Apolog . Afterward the Romanes in like hatred against the Christians , called them Asinarios , in detestation of Christ , whom they called not {αβγδ} , but {αβγδ} , and they painted Christ having Asses eares , one of his feete Anungulatus . not clouen , carrying a Booke , and a gowne vpon him , and this superscription aboue his head , Deus Christianorum {αβγδ} ; which picture and inscription when Tertullian did reade , he could scarse refraine from laughter .

Bellarmine following the vulgar translation , and not the Originall , Abraham surrexit ab officio funeris ; Abraham Gen. 23. rose from the office of his dead , gathereth hence Purgatory . Because this word officium , was taken amongst the Christians , for doing offices to the dead ; he gathered , that it was to pray for them to deliver them out of Purgatorie .

And thus much concerning the sense of the Scripture , and the gathering of doctrine from any part thereof : as from affirmations and negations ; from the proprietie of the speech ; from the morall Law ; from the examples of those that are registred in the Scripture ; and from the externall meanes , spoken of in the first Booke . From those fiue , necessarily all doctrine is gathered : and must be knowne immediately after the true knowledge of the sense of the Scripture .

THE THIRD BOOKE .

Of the confirmation , illustration , application , and the blessing of Doctrine .

CAP . I.

Of the Confirmation of Doctrine .

IN confirmation of Doctrine the man of Canon . God must labour to conceale Art.

Origen . As Moses comming from the Illust . Mount , put a vayle vpon his face , when his face did shine , that the people Exo . 34. 33. might not see it : s● should the Preacher obscure the shining of humane learning , lest the Crosse of Christ be made of none effect , 1 Cor . 1. 17. that is , lest the conversion of men be ascribed rather to humane eloquence , then to the power of Christ ; and that the same be not said of the Gospell , which Alexander said of Achilles ; who counting him happy that hee had Homer to describe his prai ? ses ; therefore our Lord made choice of Fisher-men .

No testimony taken from Apocryph Bookes , can Canon . serue for confirmation of Doctrine , for their testimoniie is but humane .

If I testifie of my selfe , my testimonie is not true : That is , Confir . I being but a man as ye take me , and should testfie of Iohn 5. 31. my selfe , my testimony were not true .

The facts of the Machabees are cited by the Apostles : and ben Syrah hath a PRoverbe , Quantulus ignis , Heb . 11. 33. Quantam materiam accendit ; The more the fire is , the more matter it burnes ; and is vsed by the Apostle Iames ?

When the Apostles cite their testimonies , they make them authentique Scripture , which wee cannot doe .

We are not to cite the Fathers as witnesses in matters Canon . divine , vnlesse their speeches may be warranted out of Gods word .

The Spirit of God preferres the knowledge of the Illust . 1. latter Divines to their knowledge , for they are brought in by Iohn , Revel . 15. 6. With their girdle about their paps , as Christ , Revel . 1. 13. is girded ; but before , in the first age of the Church , they are brought in with their girdle about their middle , not comming so neere to that state of knowledge and perfection which is in Christ , as the later Writers who liued after them .

All the time that the Fathers liued , the Chrystall Sea was turned into blood , for then a mountaine was cast into the Sea by Patriarkship , erected in the Church ; but in the latter times , it is Chrystalline , Revel . 15. In the dayes of Constantine , the Sunne was blacke as Sackcloth , and the Moone turned into blood : Christ is never said to come downe , as in the reformed time : now he comes downe with the Rainebow about his head , which is a signe of faire weather : it was clouded in the dayes of the later Fathers .

In reasoning against Papists , the Fathers testimenies Canon . are of singular vse .

That their owne children may be thier Iudges , ( as Christ Illust . speakes ) because they trust so to them . Mat . 12 27.

In matters of fact their testimony is no demonstratiue Canon . proofe .

Eusebius testifies , that the Monks liued in Alexandria , in the time of MArke the Evangelist : but Eusebius was mistaken here , as all our Divines testifie .

In a testimony of fact , whether Peter came to Rome or not , the Ancients many of them affirmed it ; but our later . Divines many of them by sound reasons improue it .

The testimonies of many of the Fathers are not to Canon . be beleeved for them , but against them .

Nemini credendum est in causa sua : None is to be beleeved Illust . in his owne cause . Clemens Anacletus sayes , Clemens Anacletus . Suppose their writs were true , yet they make nothing for the Popes . Iohn 5. If I testifie of my selfe , my testimonie is not true . Idem non erit testis & reus : One cannot be a witnesse , and be guiltie .

The testimonies of the Popes , if they make any thing Canon . for vs , are good against themselues .

Cuilibet testi adversus se testimonium ferenti credendum : Illust . Euery witnesse bringing a testimonie against himselfe is to be beleeued .

So Paul cites a testimonie out of Epimenides ( although a lyer ) against those of Creet .

The Fathers write sometimes {αβγδ} , and not Canon . {αβγδ} : they are more to be credited in the second , then in the first .

Basilius . Epist. 54. Basil said that the Father and the Sonne were not Illust . {αβγδ} : When Gregorie Nocaesariensis obiected this to him , he ansered that he said it not {αβγδ} , but {αβγδ} .

Peronius . Peronius the Cardinall sets downe two Rules , to try whether the testimonie of the Fathers is to be admitted .

The first is , that we must hold them for a sufficient consent , to whom the most famous of every Nation consent in affirming a thing , and none haue opposed themselues to those , who are holden to be Orthodoxe .

The second , when the Causabon . epist. ad Peronium , Pag . 32 , 33. Fathers speake not this as Doctors or Teachers , when they say this or that is to be done ; but when a switnesses , they say , that such a thing is to be beleeved , which the Catholique Church does or beleeues .

But how shall we know that the rest of the Fathers disagree not ; for many of their Bookes are perished , and many of the worthy Fathers wrote nothing : wherefore consEtn is not a sure way that we must walke in ; for then we shall be killed with thirst , as those who went Iob 15. to Tema expecting water ?

Thou shalt not acquiesce in the iudgement of many to goe out of the way , Exod . 23. 2.

Schoole Theologie is more to be taken heed to , for Canon . it fell out in a more darke age .

If wee shall consider the manner of their disputations , Illust . or the pietie which is showne in their writs .

They erre in their disputations , three manner of wayes First , Misner . Acad . in their ilde and vaine questions : 2. In obscuritie of words : 3. In their manner of disputation .

Their questions for the most , are either superstitious , idle , or curious , as the most of their hypotheticall propositions .

The words which they vse , are barbarous , improper , obscure , and out of vse .

Thirdly , the manner of their disputations . Oftentimes they dispute , Ex alienis principijs , out of other principles . They confound Theologie and Philosophie ; Vide fusiorem disputationem in academicis Misneri This is Mataeologia . the media , which they vse oftentimes , are impertinent , for one question they bring oftentimes innumerable arguments and disputations probably on both sides , without any decision ; and they trust too much to the testimony of man .

For piety Bucer sayes well ; Bucer . that there is more pietie to be found in Seneca , then in many of them , and it is to be marked ; that the Antonius histor . particul . tertiotitulo 18. cap . 6. three pillars of poery , Gratian , Lumbard , and Historia Paparum 380. Comestor , ( Gratian for their Cannon Law , Comestor for their History , and Lumbard for their Schoole Divinity : ) were three Bastards borne of one Whore ; the Fathers of this bastard Theologie .

This Schoole Theologie ( so far as it advanceth humane Philosophy , and is abused , or obscureth the truth of the Gospell , ) they make it a part of the smoake which comes out of the bottomlesse pit : and Paul to Timothy sayes , Languent circa quaestiones & pugnas ; They 1 Tim . 6. 4. dote about questions and strife of words : They referre this to their idle distinctions . Nicholaus Clemanges compares them to the Nicol . Cleman . Apples of Sodome , which haue a faire skinne , but are full of rottennesse within : and one sayes well of them , Reynold . Quod illotis pedibus ingressi sunt sanctuarum domini , & sape distinguunt vbi lex non distinguit● that they haue entred into the sanctuary of the Lord with vnwashen feete , and they oftentimes distinguish , where the Law distinguisheth not .

Some of their distinctions being purged from barbaritie , and applyed clearely , may haue good vse . The Iewes haue a Proverbe , Talm Babaylon . Comede dactylos , sed proijce foras duriciem eorum ; Eate Dates , but cast out their stones : and hereiin Iunius excels .

We are not to cite the Heathens testimony for probation , Canon . in matter of atih , or supernaturall veritie .

This were to goe to the Philistims to sharpen our Illust . 1 Sam . 13. 20. weapons . The Axe of man polluteth the Altar of God : No man might lift vp an iron tooke vpon those stones : to Deut . 27. 5. teach vs , that mans wisedome is but foolishnesse with God . It was Myrrha libera that made the oyle of the Candlesticke : Exod . 30. 23. it was called libera , because it was free from all kinde of mixture ; so must the word be . What hath the dhaffe to doe with the wheate ? Abraham Math . 3. en 140 23. would not take of the King of Sodome so much as a shooe latchet , that it should not be said , that he had made Abraham rich . So the Lord will not vse the testimony of man , that it be not said , that they haue made him rich in sortifying his Scripture .

Paul vseth but their testimony thrice . Acts 17. 28. 1 Cor . 15. 35. Titus 1. 12. Secondly , when hee cites them , he conceales their names . Thirdly , hee brings them not in , to confirme any point of faith . Fourthly , Peter who was the Apostle of the Iewes , never vsed them ; neither did Paul in the Synagogue , but onely against the Gentiles . Clemens Alexandrinus wrote a booke which he cals Clem . Alex . {αβγδ} , ( as yee would say ) woven after the manner of coverings , mixed with the testimonies of Scripture , Poets , Philosophers , and History : but this was against the Gentiles . One sayes well , Thomas Aquinas . Ex profanis probabilia , Of the Scriptures things necessarily follow , but of profane things they follow probably .

No Preacher can bring in his owne testimonie , Canon . ( This I say to you . )

Christ as God , vsed this forme , Math . 5. ( I say vnto Illust . you ; ) but the Prophets say , Thus saith the Lord .

In citation of Scripture wee are not alwayes bound Canon to cite the Chapter and Verse .

In the Apostles citations , the Chapter is but once Illust . cited , ( As it is written in the second Psalme : ) but Heb . 2. Acts 12. 6. Testatus est quidam alicubi , But one in a certaine place testified : he conceales the name . So Heb . 4. 3. Dauid sayes : he sets downe the name . So Rom. 10. 25. Hosea sayes .

But Luke 4. 17. sayes , {αβγδ} in the verse . Therefore See before medium 3. it should seeme , the verse is sometimes cited ?

This was not a verse , it was a part of Scripture , or Haphtara in the Prophets .

In citation of Scripture for probation , wee are not Canon . bound to keepe the same order as in reading of a Text .

It is one thing of purpose to set downe a Scripture , Illust . and another to cite a Scripture for confirmation . In Exodus the Commandements are set downe one way ; Exod . 20. in Deuteronomy , thsi order is not kept : because he is Deut . 5. 6. interpreting the Law , & not setting it downe . So when Christ cites the Commandements , he sets adultery before muther . So the Apostle , Rom. 12. Why ? Because he is not of purpose handling them , but vsing them there fore probation : But in setting downe the Text , and interpreting it , he must not alter a Lot .

The Church of Rome then , and the Lutherane Churches , are to be blamed , when they set downe the Commandements for the ground of their doctrine ; they alter the forme set downe by God him-selfe , confounding the first and second Commandement ; and dividing the last into two , to make a probation for their graven images .

CHAP. II .

Of the Illustration of Doctrine by Comparisons .

COmparisons are either in similitudes or examples .

Similitudes must bee taken Canon . 1. from things that are .

Quintilian sayes that Examples may Illust . be taken Quint institut . orat . lib . 3. cap 11. & lib . 8. cap . 3. àre gesta , vel tanquam gesta , from things that are done , or seeme to be done : but similitudes must be taken from things which are indeed .

As the deafe Adder stoppeth her eare when the charmer Psal . 49. charmeth : If the Adder stooped not ber eare when the charmer charmeth , the similitude would not be borrowed from it .

Beniamin is like a Wolfe , parting the prey amongst her Gen. 49. 27. young . If the Wolfe parted not the prey amongst her yong ones , the similitude could not be taken from her .

Similitudes must be taken from things which the Canon . 2. people are most acquainted with .

If I haue spoken vnto you earthly things : that is , heavenly Illust . thing vnder earthly similitudes . It is a good observation Ioh . 3. 12. of Theophylactus , that the Lord tooke every man in his owne tredde , applying himselfe to that which they vnderstood best ; as to his Disciples , follow me and I will make you fishers of men : because they were acquainted most with fishing .

He set a Starre before the wisemen ; because they were Mathematicians , and studied to the Starres .

The soule of my Lords enemies shall be in a sling : the 1 Sam . 25. 3. comparison is taken from a sling , because Dauid was most acquainted with it , when he kept his Fathers sheepe .

Comparisons are taken in the Scripture from things Canon . naturall , artificiall , ceremoniall , and morall .

From things naturall . I.

Thou keepest me as the apple of thine eye : the eye hath Psal . 17. 8. fiue tunicles or preservations to keepe it . 1. Aranca : Comparatio explicita . 2. Retiformis : 3. Wea : 4. Cornea● 5. Adanta tunica , which is next the eye : to signifie the speciall protection of God over his Saints , he compares them nto the apple of the eye .

The Law perisheth , destuit lex : it is a speech borrowed Habac . 1. 4. from the pulse of a man ; for as wee know the constitution of a mans bodie by his pulse ( if it stirre not , he is dead ; if it be violent , he is in a fever ; if it be moderate , he is in a good constitution : ) so the Law is the pulse of the Common-wealth ; if it stirre not , then the Common-wealth is dead ; if it haue a violent course , then the Common-wealth is in a fever ; if it haue the iust and ordinary course , then the Common-wealth is in a good constitution .

They shall commit whoredome , and shall not increase : Hosea 4. 10. {αβγδ} they shall play the Mule , who is a beast exceeding lip paridu . Implicita . libidinous , but yet nothing comes of him : or they shall play the Mule , Cum meretricibusd separationem faciunt ; that is , they beget bastards who are of a strange kinde , like vnto the Mule .

From the Fowles .

Ieremy compares a covetous man to the Partridge ; Iere . 17. 11. the Partridge gathers the egges of sundry sowles , and Explicita . hatches them ; but when she hath taken paines to hatch them , they take their wings and leaue her : So doe riches , when men haue scraped them together , they take their wings and flye away .

And Ephriam was like a seduced Doue : onely the Hosea 7. 11. Doue laments not when her young ones are taken from her . So , Ephraim lamented not when Gods hand was Hos . 12. vpon him .

Iere . 12. 9. Is my inheritance , as tincta anis ? for as all the birds gather about the bird of divers colours , so doc the enemies against the Church .

{αβγδ} , non obtorpui , I was not chrageable : {αβγδ} Plin . de piscib . 2 Cor . 11. is torpedo , the Crampe-fish ; who hath such a benumming power in her , that the cold will come from the hooke to the line , from the line to the goad , from the goad to the arme , from the arme to the bodie of the Fisher : so sluggishnesse and benummednesse spreads from one to another like a canker .

They creepe into houses . In the Syriack it is Machaldim . {αβγδ} Viverra . 2 Tim . 3. 6. Chalda is a Fervet : For as the Ferret seeks out all the corners and secrets of the Clapper : So doe Heretiques craftily creepe in , and diue into the houses , that there they may deuoure .

From Artificiall things . II .

From hunting of Beasts .

Wilt thou catch the wilde Asse but in her mouth ? The Ier . 2. 24. wilde Asse cannot be catched with the Hunters , but in her mouth ; that is , when shee is bag'd with foale : So sinners will not be catcht , but when the hand of God is vpon them , and bag'd with afflictions .

From Fowling .

Aucupabantur sermones eius : The word is properly , Luke 11. Capiebant visco : a speech borrowed from Fowlers .

From feeding of sheepe .

Psal . 23. Thou feed'st . Therefore the Pastors are called {αβγδ} , from {αβγδ} , to feed on the greene pasture .

From running in the Olympicke games , and from wrastling .

{αβγδ} , was when two were running in the Olympicks ; the one out-runnes the other , and takes his crowne from him : So they should take heed , after that Col. 3. 15. they haue professed , and runne so long , that others take not their Crowne from them . So {αβγδ} , and {αβγδ} , to prepare themselues to the combat . So {αβγδ} , from thence {αβγδ} , Luke . 2. of Anna , because shee sitterd her selfe for the continuall service of God . Hence this life by the Greekes was called {αβγδ} . See Exod . 38. 8.

From warres .

{αβγδ} , quasi cuspide captus , taken by the Speare . {αβγδ} . 2 Pet . 2. 12. Ier . 2. 8. they are said to handle the word , which signifies of purpose to handle , taking heed of it ; as those who goe to warre are said to handle the Shield .

From husbandry .

Ephraim delighted in threshing , but not in plowing : Hos . 10. 11. That is , in the profit of Religion , but not to plow vp his heart : for so long as the Oxe was threshing the corne , l his mouth might not be muzled . The Heathen put pausicape , an Engine vpon the beasts mouthes , that they might not eat when they were treading out the corne : {αβγδ} . So Prov. 3. Arare mendacium . So Syrac . 7. 13. Ne exares mendacium . Of this husbandry Iob speakes , Iob 4. 8. They plow iniquitie , sowe wickednes , and reape the same .

From the Silver Smith .

The bellowes are burnt , the lead is consumed by the fire , Ier . 4. 6. the welter melteth in vaine , for the drosse cannot be taken away . The Silver-smith when hee would melt his Silver , he puts in Leade with it , the Leade consumes , but not the Silver . The Leade are the bad Israelites , who consume by the preaching of the word : but those who would seeme the true Israelites , are like the Silver , continuing in their sinnes ; the melt not by the preaching of the word . The Latines call this , replumbare argentum , to leaden the silver .

From the Fuller .

Psal . 51. Kibbiseni . Cobes , a Fuller . Wash me , play the Fuller vpon me .

From embroydered tapestry .

How wonderfully hast thou made me below in my mothers Psal . 139. 15. wombe ; thou hast Rukamti . fashioned me like a cunning peece of Art as-worke , or Tapestry ; wherein God hath showen his great cunning , drawing as it were divers draughts in the bodie of man , his arteries , sinewes , muscles , veynes .

From sayling .

1. Tim . 1. 19. Shipwracke of faith . Faith is the pretious ware carred in a good conscience , which we loose if we take not heed to the ship .

From Physicke .

1. {αβγδ} , prescribing a dyet , 1 Tim . 4. 6. they are sicke about questions , then he subioines , cure them by whole some doctrine .

2. {αβγδ} , by prescribing of Physicke , either simple or compound . Simple , Esai 1. Non emolitur oleo : This was the vse of the Balme of Gilead . Compos'd Reuel . 3. 16. as Colyrium , Anoint thine eyes with eyesalue .

3. {αβγδ} , by setting of bones , Gal. 6 . {αβγδ} , in binding vp the wounds , Ezech . 34. confractum non obligarunt . Esai 1. non compressa neque ligata , so , cutting of the Gangren , 2 Tim . 2. 17. so , mortifying the old man , Col. 3. 5. from the mortifying of the dead flesh before the member be cut off ; so 1 Tim . 4. 2. cauterizing , seared with a hot iron .

From Ceremoniall things . III . 2 Tim . 2. 15

To cut the word of God aright . A speech borrowed Illust . {αβγδ} from the cutting vp of the sacrifice , in which there was great skill required ; the liuer was left hanging vpon the right side ; the heare and the lungs vpon the channell bone , the milt vpon the left side , and the kidneyes vpon the rumpe : so there is great skill requisite in cutting of the Word of God , to giue every one their owne Portion .

Let his iniquitie returne vpen his owne head : when the Psal . 7. 17. Beast was killed , the Officer laid his hands vpon the head of the Beast , and he said , Let this Beast beare the guilt of all my sinnes : so Dauid his meaning is , that the wicked shall beare the guilt of their owne sinnes , and bee killed for them : so the Egyptians cut off the head of the Sacrifice , and with Imprecations cast it into the River Nilus , wishing all the evill to fall vpon Alexander , ab Alexandro . that head , which should haue fallen vpon the Offerer .

And the soules of those who were slaine for the Word of Revel . 6. 9. God , lying vnder the Altar crying : The blood of the Sacrifice Illust . was poured to the bottome of the Altar , Leu . 4. and from thence cryed vp ward as it were ; so , the soules of those who were killed for the truth , cryed vnder the Altar for vengeance to God .

Turne his Sacrifice to ashes : when the Lord approued Psal . 20. a Sacrifice , He sent fire from heaven and burnt it .

Let my Prayer ascend as an euening Incense . Psa . 102. 25.

So , Let me not ascend with the wicked : a Comparison taken from the smoake of the Sacrifice , which when it ascended , scattered abroad : so the soules of the wicked when they dye , are not gathered into the bundle of life , but are scattered before the Lord .

Wash me with Hyssop : a Comparison taken from the Psal . 51. 9. purging of the Leper , which was the last Purgation : Leu . 14. 4. Dauid , in token of full remission prayes this .

From things morall . IIII .

Thou gatherest me vp like a foundling who is cast out to Asuph , A Founding . Psal . 27. 10. perish : this is proper to all the Children of God , who are adopted in Christ .

To dandle , Esay 66. 12. Yee shall sucke the glory of the Gentiles , and shall be delighted vpon their knees : where he alludes to the custome of mothers , who dandle their children vpon their knees .

From things politicall . V.

I am the sonne of thy hand-maid : a Comparison taken Psal . 116. 16 from those who were children of vernae domus , borne in the house : so Dauid was borne in the Church ; he was vernae Eclesiae filius .

Let the double of the Spirit of Elias come vpon me : that 2 Kin . 2. 9. is , as the eldest sonnes get double Portions : so I being the eldest sonne of the Prophet ; let me haue twice so much of his gifts as any of the rest .

We must marke wherein the nature of the Comparison Canon . holds : sometimes it holds in genere , but not in specie .

The Angels sinned {αβγδ} . as they : He spake before of the Iude . 7. sinne of the Sodomites ; how did the Angels sinne as they ? Peccarunt fimili genere , sed non specie ; they sinned in the same kinde , but not after the same manner .

We must marke in what species the comparison holds : Canon . The deafe Adder stoppeth her eare . What sort of Adder is Aspis . Psal . 57. this ?

Dan is like a Serpent biting the Horse-heeles . What sort Coluber . Gen 49. 17 of Serpent is this that bities the Horse-heeles ?

Our dayes passe as the Ships of desire . There are sundry Iob 9. 26. sorts of Ships of desire : when a man sees a goodly Ship , that is a Ship of desire : when a Merchant longeth for his Ship laden home , that is a Ship of desire : but these expresse not the shortnesse of our dayes . A Ship of desire then , is a swift Pinnace , or a Pyrates Barke made for to catch the prey .

The Comparison is sometimes in the smell , btu not Canon . in the colour .

Thy lips are like the Lillie : If the Comparison be not Cant . 5. marked rightly here , we may be deceived ; for the commendation of the lips of the Church was , that they were red like the scarlet , Cant . 4. 5. Now to make them white as the Lillie were impertinent , therefore the Comparison is in odore , as before it was in colore .

And his feete was like fine Incense , {αβγδ} , Rev. 1. 15. signifies here masculum or forte thus : {αβγδ} signifies here , thus , Incense , because the Incense grew vpon Libanus . The comparison is here in the smell , and not in the sight .

And shee was leprous like the snow . Marke wherein the Numb . 12. 10. Comparison stans : Shee was white in leprosie as the snow : The snow is not leprous , therefore the comparison stands in the colour .

In euery Comparison there must be some Dissimilitude . Canon .

Analoga sunt {αβγδ} , sed non {αβγδ} : Proportions are alike , Illust . but not the same . Christs body is not divided in parts , as the Bread ; therefore there is no Analogie betwixt Christ crucified , and the Bread ? It followes not ; for similitudes disagree in some things .

Similitudes are not to be taken from things altogether different : as an August . ancient Writer makes a comparison betwixt the ten plagues of Egypt , and the ten Commandements : so those who make the comparison betwixt the 70. D●●les , and the 70. Palme trees ; the 12 Fountaines , and the 12. Apostles : here the comparison is farre sought .

The Comparison must agree in the maine point , Canon . else it is not a Comparison : it was a very vnfit comparison of the Iewes , who said , Ezech . 18. 3. The Fathers eate sowre Grapes , and the Childrens teeth are set on edge : as though the Children were punish onely for their Fathers sinnes , and not for their owne also : so it was not a pertinent Comparison of Bias the Philosopher , who said , when the gods punished the Grand-child , for the Grand fathers sinnes ; it was all one , a sif the Doctor gaue the Grand child a drinke for the stone , which the Grand-father was troubled with : this Comparison was impertinent . But let vs make the Comparison thus : The Father is a Leper and the Sonne also ; the Doctor giues not onely a drinke too the Sonne for the Fathers disease ; but for that which he hath also from his Father .

Comparisons must not be wrested further then the Canon . scope of the Comparison requires .

As the body is without the soule , so is faith without workes : Iam . 4. 2. 26. here the Papists gather , as the soule is the forme of the bodie , and animates it ; so are workes the forme of faith , whichanimate faith : but the Comparison is wrested here ; for the meaning of the Apostle is , as by the operation and presence of the soule , the bodie is knowne not to be dead ; so faith is knowne not to bee dead by workes : Haec perfectio , non est per informationem , sed declarationem : This perfection is not by information , but by declaration .

The soule is taken here for the breathing of the soule ; as Esay 3. Gentlewomens Masks are called Domus animae , that is , the house of the soule .

The Church is the Pillar of truth : the Papists make the 1 Tim . 3. 15. Comparison here ; as the Pillar vpholds the House , so is all truth grounded vpon the Church : but the Comparison is wrested here : but it is the Pillar of truth , ( like a Pillar , thta wee vse to hang out things vpon ) so the Church holds out the truth ; but the truth of the Gospell is not grounded vpon it .

When the holy Ghost borrowes Comparisons from Canon . bad things , he approues them not .

We commend not Orestes for killing of his Mother , nor Medea for murthering of her children ; but we commend the Painter who can liuely paint them : the grunting of a Sow is an ill-favoured noyse ; yet we commend him who can skilfully imitate it : so in a Comparison , it is the imitation onely that is respected , & not the thing it selfe .

As the Charmer charmeth : Here Dauid of purpose chooseth Psal . 88. the very words which are forbidden in the Law : Chober , signifieth conioyning or consociation , the Chaldie name Rakan is murmuring . So , from a thiefe , Rev. 16. 15. from the vnrighteous Iudge , Luke 18. from the vniust Steward , Luke 16.

If you would praise a thing , take the Comparison from stately things , as in the Canticles .

If you would dispraise , take your Comparison from base things , 1. Thes . 3. 3. Nemo commoveatur {αβγδ} , from a fawning dogge , who moues his taile to and fro .

The note of similitude ( as ) signifieth , fiirst , the likenesse Nota . {αβγδ} of a thing , but not the truth , he shall come as a thiefe in the night : secondly , the truth , but not the likenesse , Wee saw him as the onely begotten Sonne of God : Ioh . 1. Ephes . 5. 8. That yee may be as the children of light ( that is ) verily the children of light , Hos . 3. 4. This people are like those who contend with the Priest : ( that is ) they verily contend with the Priest : thirdly , the qualitie , but note the equalitie , Loue your neighbour as your selfe , rim . 13. 18. So , Luk . 11. 4. Forgiue vs our sinnes , as we forgiue : fourthly , both the likenessse and the truth , Heb . 2. 17. Wherefore in all things it behoued him to be like vnto his brethren .

God taught his Church by Parables . Canon .

A Parable consists in one of soure things .

The first is {αβγδ} , when the nature of the thing maketh the Comparison ; as in the Parable of the seede , the varietie of increase of the word .

The second is {αβγδ} , the disposition is onely marked , as he compares himselfe to Children piping in the market ; to expresse the comfortable meanes hee vses to winne soules .

The third is {αβγδ} , Passion , 2. Thes . 5. 2. 3. Hee shall come as a thiefe in the night : So , Like to a woman in travell .

The fourth is {αβγδ} , when the action is onely regarded without any other circumstance , Luke 16. 6. He made him friends of his masters money : so should we by giuing of our goods to the poore ; he commends not the fact here , but solertiam , the diligentnesse .

CHAP. III .

Of the Application of Doctrine .

APplication of Doctrine , stands either in Canon . rebuke , or consolation to a sinner ; vnder which two , all other Doctrines or instructions are included .

Of Rebuke .

Rebuke is the first part of Application , applying the word against the sinne of the sinner . The Spirit of God is {αβγδ} , and hath diversitie of gifts : yee see amongst the Apostles themselues , there was one who was the sonne of thunder , there was another Benerges Barnabas . Zelotes . who was the sonne of consolation , there was one who was the sonne of zeale , Simon Cannites ; the gift of thundring must come first , and then comes the gift of consolation .

There are three sorts of sinners , who are to bed reproved : Canon . the simple sinner , the relapse sinner , the craftie sinner ; but the malicious sinner , is not to bee reproued .

1. The simple sinner .

The simple sinner : he is called Pothe , simplex , such a one {αβγδ} simplix . I. was the young man , whom the whore inticed and led Pro . 20. 19. like an Oxe to the shambles , he is called simplex columba , Hosea 7. wanting the prudence of the Serpent : vpon Iere . 12. 5 such fooles they cast a net before them .

These simple sinners are to be pittied , and the reproofe against such should not be so sharpe . The Apostle Paul willeth vs {αβγδ} , to binde vp ; it is a speech Gal. 6. 1. borrowed from Chirurgina , s who with a kinde of slight and cunning put the bone in its owne place againe .

The King of Aegypts daughter had an Impostume in her Pap , shee could suffer no Chirurgian to touch it ; one takes a water-Spunge , and demands of her whether or not shee could suffer the water-Spunge to touch her Pap ? In the meane time , he hath secretly a Penknife inclosed within it , and with that openeth the corruption : Physitians giue Pills rolled vp in sugar , that the Patient may the more easily swallow them .

2. The relapse sinner .

The relapse sinner is in a more dangerous estate then Canon . the simple sinner ; and therefore must bee otherwise handled .

This sin in the Scripture is called Shani , {αβγδ} , twice {αβγδ} Relapsus II . dyed , as Scarlet ; this sin is hardly washed out , like a residivatio Esa . 1. 18. in Feavers , which is dangerous .

Here wee must take heed of Novatus his errour , who held , that there was no pardon for relapse sinners : Constantine said well to a Novatian Bishop , Tolle scalas Aetij , & solus Coelum intrabis , Take away the ladders of Aetius . and thou onely shalt enter into Heauen : meaning of repentance to relapse sinners .

To such sinners the reproofe is to be increased .

When the Iewes sold and bought in the Temple , the first time , Christs reproofe was more milde ; Why make Calvin . Ioh . 16. yee the house of God a house of Merchandise ? But the second time when they fell into that sinne , he sayes , Why make yee the house of God a denne of thieues . ? Mat . 21. 13.

3. The craftie sinner .

The craftie sinner si more hardly to bee wonne , Canon . Astutus . III . and here there must be great skill in reclaiming him .

Sometimes he deies the sinne , Pro . 30. 20. Shee wipes Negat . her mouth , and saith she did it not .

Sometimes the craftie sinner hides the sinne : Iosephs Celat . Brethren dipt his Coat in the blood , and said A wilde Gen. 37. 31. Beast devoured him .

The Iewes tooke out of the house of God the Sieling Ier . 22. 14. and Sieled their owne houses with it , and that it might not be knowne , they painted it over with Vermillion .

The Iewes giue an example of Sauls hiding his sinne , in numbring the people , 1 Sam . 14. 34. He called them This is not taken here for a proper name , because it hath {αβγδ} before it , Battisahim pro Behattilahim , which proper names haue not . battilahim ; but Targum hath it ( in agnisd Pascatis ) Lambes for the Passeover : for they thought it was not lawfull to number the people , and to eschew this , they caused euery man to bring a Lambe , and so they counted the Lambs , and so know how many were of the people . As the Romans circumven'd that Statute ; when they were forbidden to carry wooll out of Tarentum , they would not carry wooll , but they carried sheepe : so they , when they were forbidden to number the people , yet they would number the Lambs .

To discover the craftie sinner , evidences would bee brought in against him ; as Tamar to Iuda , Whose Signet Genm . 28. 25. is this ? So Samuel to Saul , What meanes the bleating of 1 Sam . 15. 14. those Ewes ? So the Prophet Esay 65. 4. The broth of the Swines-flesh is found in your Vessels : therefore a great probabilitie that yee haue eaten Swines-flesh .

Sometimes the craftie sinner extenuates the sinne . Exp. 32. 24.

I cast it in the fire ( sayes Aaron ) and of this came the Calfe : Extentuatio . it was little hand that I had in the matter .

Exaggeration of the sinne is contrary to this . Exaggeratio .

Moses exaggerateth Ararons sinne , that he made the Exo . 32. 25. people naked ; So Dan. 9. 5.

By this example , you may exaggerate the guilt of Christs blood in his Sacrament , in those that receiue it vnowrthily . The Iewes when they murthered Zachary , Luk . 11. 51. first they murthered a Prophet : secondly a Priest ; ( for hee was a Priest also : ) thirdly , vpon the Sabbath : fourthly , in the Temple : fiftly , at the Altar ( whih was the place of Refuge : lastly , where there was no dust to cover the blood ; ( for when they shed blood , they were to cover it in the ground . ) But thou when thou receivest it vnworthily , art guiltie of this blood : First , thou art guiltie of the blood of that great Prophet Christ : secondly , of that great high Priest : thirdly , vpon the Sabbath thou killedst him : fourthly , vpon the day of expiation : fiftly , in the Temple : sixtly , at the Altar , ( which is the place of refuge to poore sinners ) the holy Table : lastly , where there is no meanes to cover the blood .

So , the exaggeration of Salomons sinne . 1. He committed this sinne when he came to maturitie of age , and had passed his young yeares in holinesse . 2. When Prov. 30. hee had beene now indued with divine and humane knowledge by his Parents . 3. When he had given most excellent Precepts of manners . 4. When hee had built the Temple to the worship of God . 5. Being a Prophet .

So the exaggeration of the sinne of Ierusalem , compared with Sodome . 1. If there had beene fiue righteous in Sodome , the Lord would not haue destroyed it ; but there were moe righteous in Ierusalem , the fiue , when it was destroyed . 1. Ieremy . 2. His Scribe Baruch . 3. Ebed-Melech the Blackmore . 4. The Rechabites , therefore the sinne of Ierusalem , must be greater then the sin of Sodome .

Sometimes the craftie sinner transferres the sinne on another . Transfers .

Adam cast over the sinne vpon God himselfe , The woman Gen. 3. 12. which thou gauest me : As if he should say ; If thou Lord had done thy part to me , I had not fallen in this snare .

When Iudas brought backe againe the thirtie pieces of Math . 27. 4. of silver , and cast them downe at the feet of the Scribes ; they say , What is that to vs ? See thou to it ; they cast over all the blame vpon Iudas .

Contrary to this is retortion ; the throwing backe the sinne vpon the sinner himselfe . When Ahab challlenged Elias , that he troubled Israel , he turned the blame backe vpon himselfe , that it was he and his Fathers house that troubled Israel . So Numb . 16. 3. Yee take too much vpon you , yee Moses and Aaron : but Moses , vers . 7. returnes the blame vpon themselues , Yee take too much vpon you , yee sonnes of Levi .

The craftie sinner shifts from one shift to another .

When Moses bad Pharaoh . Let the people goe , Exod . 6. Tergiversatur . {αβγδ} . how many tergiversations vsed he : first , that they should Sacrifice in Egypt , Exod . 8. 8. Moses answeres to that , That were abhomination to the Egyptians . Exod . 8. 26. Secondly , That they should goe , but not farre off , Exod . 8. 28. Moses answers , They must goe three dayes iourney into the Wildernesse , Exod . 8. 27. Thirdly , They should goe , but not their young ones . Exod . 10. 10. Moses answers , They must all goe , Exod . 10. 19. Fourthly , they should go , But leaue their Cattell behinde them , Exod . 10. 24. Moses answereth , Not a hoofe will wee leaue behinde vs , Exod . 10. 26.

For the crooked and shifting sinners , rebuke them with that speech of David , Psal . 18. 26. With the gratious Saint , thou wilt show thy selfe gratious : with the perfect man , thou wilt show thy selfe perfect : and with the froward , thou wilt show thy selfe froward . The Chaldie Paraphrast , applyeth the gratious Saint to Abraham , Targ . Babylon . the perfect man to Isaak , the pure to Iacob , and the froward to Pharaoh . Wilt thou vse crooked and indirect shifts in thy sinnes ? The Lord will deale as frowardly with thee .

Spirituall wisedome is to be vsed in reclaiming them Canon . backe from their sinne againe .

In reprouing such , follow Christs rule : first , tell them privately ; if they will not heare , then take two or three witnesss ; if yet they mend not , then publique admonition comes ; and if that doe not the turne , then publique and particular application by name . See how Christ called Herod a Fox . The Lot when it was directed against Achan , first it fell vpon the Tribe : secondly , it fell vpon the Familie : thirdly , vpon the houshold : and lastly , vpon the person of Achan ; hee hid his sinne ever till it lighted vpon him . The craftie sinner is not moued , when the threatning is given out generally against the Nation ; neither when it is given out against the Citie where he dwels , nor when it comes to his familie ; till in particular it come to his person ; and till it be said to him , Thou art the man . Sinne is a shamelesse thing , yee may spit seven times in the face of it , before it blush .

For these publique sinnes , publique rebuke . Hosea 7. Castigabo eos iuxta auditum coetus ipsorum : That is ; As the Prophets haue publiquely threatned them in their meetings , so I will punish them .

The reproofe must be given in loue . Canon .

The rebukes of those who rebuked thee , lighted vpon me . Confir .

The Apostle when hee exhorts vs to beare one with anothers Psal . 69. 7. Rom. 15. 3. infirmitie , he brings in the testimony of Dauid . When Dauid speakes those words , he is pars laesa , the partie hurt : The Apostle when he brings in Christ there , he is pars offendens , the partie offending , carrying our sinnes vpon him . When wee see a man offending God , wee should be angry , as though it were done against our selues . First , this will breed zeale in vs , and make vs zealous against the sinne . Secondly , when wee see others offend , wee should remember that we may be over-taken with the selfe-same sinne , and then it will breed compassion in vs. This will temper the reproover , and it will make , Vt ignis zeli ardeat oleo misericordiae ; that the fire of zeale may burne with the oyle of mercy . Rebuke not in anger , for then Satan would but cast out Mark . 3. 23 Satan .

The reproofe must not be kept backe for sinistrous Canon . respects of persons .

1. For covetousnesse . Ezech . 13. 19. For hand-fulls Illust . of Barley , and pieces of Bread : this the Prophet calls dawbing . Gregory fitly expresses the Gregor . Nazianz . Comparison : Ezec 12. 28 for when a man dwells in a ruinous house , the Mason comes and plaisters it over , making him beleeue that all is well ; then the house falls and smothers him : so such flatterers emplaister ouer matters , till the wrath of God fall .

So the reproofe is not to bee kept backe for feare . Canon . Ezech . 3. 9. Feare not thei faces . Rev. 21. 8. Without shall be the fearefull . Such fearefull who feare men more then God .

In rebuking thou shalt rebuke them , thou shalt not beare Lev . 17. 19 his sinne for him , gnalau . So Psal . 44. Wee are killed for thy cause , gnalai . If thou rebuke him not , thou shalt beare his sinne , or , suffer not his sinne to be vpon him : wee are commanded , Not to suffer the Beast to lye vnder the burden .

IIII . The vngodly or malitious sinner . Impius . IIII .

The last sort of sinners are reschagnim , impij peccatores . Canon . Iude 15.

Malitious dogges are not to be reproved . Canon .

Cast not pearles before swine . Dogs will turne againe and Math . 7. 6. rent thee .

We haue a notable example in Elias , who would not goe to Iehoram to reproue him , but left a Letter to be 2 Chro . 21. 22. sent vnto him after he was dead .

There is a sin , 1. which is vitium saculi , the sinne of Canon . the age . 2. There is a sinne , which is vitium gentis , the sinne of the Nation . 3. There is a sinne , which is vitium vecationis , the sinne of the office . 4. There is a sinne , which is vitium personae , the sinne of the person .

Vitium saculi , when the whole age is corrupted I. with a sinne : such was the sinne of Polygamie in the dayes of the Fathers : because this sinne was generally in all , yee shall finde it seldome reproved by the Prophets . In publico peccato par catur publico ; In a publique sinne , there is a publique passing over : As Iosuah did , Ios . 5. not cutting off the Israelites , who were not circumcised in the Wildernesse . So 2 Kings 10. 20. He destroyed not the Priests who sacrificed to the Idols . In the time of publike defection , the Romanes in their publike mutinies , Solebant decimare exercitam , were wont to tythe the Armie .

Vitium gentis , is when a Country is much given to II . sinne , but not vniversally .

Thou laidst like an Arabian by the high way : That is , like Arabs & latro permutantur . Iere . 3. 2. a theefe ; because the Arabians vsually rob'd by the high way .

There shall not come a Canaanite in the house of God : that Zach. 12. 8. is , a cozener , because they vsually deceived .

He sent for the Chaldeans : That is , for the Sooth-sayers , Dan . 2. 2. because the Chaldeans were Sooth-sayers commonly .

Cretenses mendaces . The Creitians are alwayes lyers . Titus 1. 12.

The Phanicians liuing in pleasure : from the Syriack word phanack , as yee would say {αβγδ} , delicati , daintie , because they vsed to liue daintily . So the Saracens , from Sarack , excurrere , to runne abroad , because they liued vpon robbery vsually .

The sinne which is most vsuall in the Countrey , the Preacher must marke it , and see himselfe against it . Pro . 14. 34. Sinne is the disgrace of a Nation . Stiffenecked-nesse and hypocrisie were the vsuall sinnes of the Iewes , therefore the Prophets often reproue this sinne . So Deut . 9. 6. Christ reproues Corazin and Bethsaida , for contempt of Mat . 11. 21. the Gospell .

Vitium vocationis , is that sinne , which followes ones III . calling .

Rachab , a Tavernour . Iames 2. 25. calls her a harlot , because Ios . 2. 1. vsually they who are Tavernours are such .

For the amending of this , if it be simply a sinne , this Trade or any other , it is to be refused : and if it cannot be practised well without sinne , it is to be left .

The last is vitium personae , when a particular man is IIII . given to such a sinne .

Here the reproofe should arise , according to the nature of the sinne , spoken of before .

CHAP. IV .

Of Consolation .

THE second part of the Application of Canon . Doctrine , is Consolation , in which first we must vnderstand , that a Christian man is either consideres , as fighting , or foyled .

The comfort that a true Christian hath , in his fight against sinne .

AS he is considered fighting ; his greatest tentation is Canon . The first estate of a Christian in his fight against sin . dereliction , that he is left of God .

This is the Consolation , that God can never leaue him . For the better vnderstanding of this , marke that first , in Christ there are three Coniunctions : First , betwixt his Godhead and manhead , that was a divine coniunction . The second , betwixt his sould and bodie , that was a naturall coniunction . The third , betwixt his soule and grace , that was a spirituall coniunction . Marke how the divine coniunction , excels the naturall coniunction ; so doth the spirituall , excell the naturall .

1. Christs Godhead and his manhood could never be separated ; for when his manhood was in the graue it was the body of God ; otherwise at the Resurrection , there had beene a new incarnation . 2. Christs soule and grace could never be separate , onely Christs soule and bodie were separate by death , therefore grace and the soule can never separate againe . If the first linke of a Chaine hold , then the rest are sure : Christs Godhead and his manhood cannot be separate ; neither can his soule and grace : so neither can the soule of the childe of God and grace .

Secondly , that Christ was both viator and comprehensor : if Christ , as Viator spake , as though he were left of God his Father , these words , My God , my God , why hast thou forsaken me ? what marvaile if a poore Christian be brought to this estate .

Thirdly , his comfort is , that he cannot be left : first , III . in respect of God the Father : for whom he loues he loues to Ioh . 13. 1. the end : there is no shadow of change with him . Secondly , in respect of the strait coniunction betwixt Christ and his members , that it cannot be separated againe , 1 Cor . 6. 17. agglufinatur Christo , is glewed to Christ . From {αβγδ} . this comes his daily intercession for vs , as he sayes himselfe , I haue prayed for thee Peter , that thy faith should not Luk . 12. 32. faile . The third is in respect of the holy Spirit , who is called Arrhabo , the earnest penny of our subvation . He is Ephe . 1. 14. not called the pledge of our salvation : for a pledge may be taken vp againe ; but he is called the earnest-penny , which is a part of the bargaine , which cannot be taken vp againe .

But the Christian in his desertion feeles not the comfort ?

There is in the Saints certitudo evidentiae , and tertitudo adherentia . The Saints in their greatest extremitie , they haue certitudinem adherentiae , although they haue not certitudinem evidentia . Iob sayes , Although thou shouldst Iob 13. 15. kill me , yet I will trust in thee . Psal . 130. Out of the deepes I haue called upon thee . In this case he must do as Pherecides the Athenian did ; who held the ship on the shore with his hands , and one of them being cut off , he held with the other , and both being cut off , he held with his teeth : so should a true Christian doe in the time of his greatest dereliction .

But how shall he know in this temptation , that ever he loued God ?

There is ordo {αβγδ} , from the first to the last ; and ordo {αβγδ} , from the last to the first : that is , from the generall knowledge of things to the particular , & from the particular to the generall . The Christian in this case must follow this ordo {αβγδ} : if he haue but this testimony , that hee may cleaue to in his desertion , that he hath loued the Saints of God , because they were the Saints of God , and for no other cause ; and received them in the name of the Saints , it is a sure note that he loues God , and is passed from death to life : Christ at the 1 Ioh . 3. 14. latter day will keepe this order ( when I was hungry , yee fed me , &c. ) because this is the most sensible note , to Mat . 25. 35. goe from particulars to a generall .

The second degree of an exercised Christian is , when Canon . II . The second estate of a Christian in his fight against sin . he is in the skirmish , in ancipiti pugna , as Paul was , when he sayes , O wretch that I am , who shall deliver me out of Rom. 7. this bodie of sinne .

Thy consolation is , first in proponing Christ his example : There was a fight betwixt Christ his velleitas , and voluntas ; as there is in thy selfe betwixt sinne and grace .

The consolation is , secondly , that in Christ there was such a fight , to sanctifie thy combat , and to purchase the victorie to thee .

Christ in this combat , first , he is {αβγδ} , moderator certaminis , Marshall of the Campe : When the Israelitie and the Egyptian sought together , which of them favoured Moses ? Killed he not the Egyptian , and saued the Israelite ? So , will not Christ favour grace and kill sinne ?

He is {αβγδ} , he enters into the lists with thee ; he is not onely {αβγδ} , who hath suffered the like things ; but he is {αβγδ} also , who hath compassion with thee in the selfe-same combat . 3. He is not onely {αβγδ} , but also {αβγδ} , who knowes our weaknes , and how much wee are able to doe in the fight , and then comes he in and helpes as a good second : Compatitur nobis Christus , ratione charitatis , & ratione iustitiae : Christ suffers with us , by reason of his loue , and by reason of his iustice . Ratione charitatis , as when he saw the people hungry in the wildernesse , he had compassion vpon them ; so , when he wept over Ierusalem . But ratione iustitiae , when as he is our cautioner , he satisfies for vs ; and as our second , he is bound by the law of armes , to fight with vs and for vs.

He is {αβγδ} , therefore in him wee are more then Conquerours : he will not suffer Satan {αβγδ} , Coloss . 3 15. Praripere nobis palmam , to take the palme out of our hands .

The conflict of the Saints of God is in the right subiect , Canon . in the right manner , and to a happie end .

In the right subiect , grace and sinne are mingled Canon . through other , in all the faculties of the soule : for there is not a facultie , but it hath grace in it as well as sinne . Hose : describing Ephraim , sayes , that he is like Hos . 7. 8. a Cake bak't vpon the one side , and raw vpon the other . This is not that Christian combat ; if it were Christiana lucta , a Christian wrastling , then there would be some part raw , and some part bak't , on euery side . When Medea said , Video meliora , & deteriora sequer : I see the right , but follow the wrong ; it was not lucta Christiana , but ethica : it was not betwixt the will , and the will ; but betwixt the vnderstanding , and the will . The will was wholly the Devils here , although there was some glance of light in the vnderstanding : but in the regenerate , there is no facultie that God hath not put some grace into .

If some inferiour part be good , and the rest bad , a man takes not the denomination from that : as a black-moore is not called white , because his teeth are white , so a bad man , having some good parts , he cannot for this be called good . Of two superiour parts of man , if the liuer be good , and the heart bad , he is not called for this , a sound man ; but if there be some soundnesse in both these parts , and some blemish ; yet hee takes the denomination from the better part . If the inferiour be bad , and the superiour good , hee takes the denomination from the good part . If a Target be blacke vpon the one side , and white vpon the other , the Target is neither called blacke nor white : so , this people drawes neere to me with their lips , but their hearts are farre from me : here the people are esteemed luke-warme .

To apply this vnto a Christian that is in combat ; we must marke , that in the regenerate , ( because both in the will and the vnderstanding there is grace and sin , ) they take the denomination from the best part : grace is not onely in the inferiour , but also in the superiour part ; not onely in the one part , but also in the other ; although there be more sinne then grace , he takes the denomination from the best part . There is much water and little wine mixed in a glasse , yet it is called a glasse of wine : so , of a Christian ; if there bee many bad parts in him , and one good , he hath the denomination from the best part ; to wit , that hee is a good Christian .

The conflict is in the right manner in the Saints of God . Canon . 2.

Sinne is not in them , in extensis gradibus : 1. Some sins are in the will , but not from the will , as originall sinne . 2. Some sinnes are in the will , and from the will , as the sinnes of the vnregenerate . 3. Some sinnes are partly from the will , and partly against the will ; as the sinnes of the regenerate . The thing which we doe , is either {αβγδ} , vel {αβγδ} : Sponte , willingly : invitus , against our will : non sponte , not willingly . Non sponte , are those mixed actions of the children of grace , which are partly with their will , and partly against their will ; as the Merchant in the storme casts his good , into the Sea , partly with his will , and partly against it .

The consolation of the childe of God is this ; that he Comfort . sinnes not with full desire , because grace hinders the will not to giue full consent ; the wicked hath nothing to restraine his desire , therefore he sinnes with full consent and greedinesse .

The childe of God and the wicked goe thus farre in I. sinne together . First , there is aversio , a turning away from God . 2. There is inescatio , a baite . 3. There is delectatio , a delight . 4. Consent ; but here the childe of God , and the wicked part : for the childe of GOD giues never the full consent . 5. The wicked goe forward in the fact . 6. In the habite . 7. In the gloriation . 8. In the defence . 9. In the despaire . 10. In the condemnation . From consent to condemnation they very much differ , if not altogether . The childe of God , and the wicked commit the selfe-same sinne , but not after the same manner . A woman who beares her childe in the seaventh month , and shee who beares her childe in the ninth month , both bring forth a childe : yet there is great difference ; the one is a strong childe , a gets the full growth ; the other a weake childe , who hath not gotten the full growth . So the sinnes of the children of God get never the full growth ; but the sinnes of the wicked get the full consent and growth .

Marke in a sinner the sundry degrees how sinne is II . perfected : 1. Aggreditur peccatum , sed non ingreditur : It comes forward , but it enters not : as it set vpon Christ , Math . 4. but it entred not in . 2. Ingreditur , sed non progreditur ; It enters in , but goes not forward , as in Paul . 3. Aggreditur , Rom. 7. ingreditur , & progreditur ; It comes to , ti enters in , and it goes forward ; as in Dauid , when he committed murther and adultery . 4. Aggreditur , ingreditur , progreditur & perficitur : It comes to it enters in , it goes forward , and is perfected ; as in Iudas .

Our Lord , when the tentation was offered to him , III . was like the fish , which takes no notice of the bait , when it is presented to her . The childe of God is like the fish which is delighted with the bait , leapes to it , nibbles at it , but falls backe againe : but the wicked are like the fish , which leape at the bait , and are hanged vpon the hooke .

Lastly , in the happie issue that the childe of God hath in sinning ; his sinne decreasing and grace increasing .

He is not like darknesse at mid-night , where is no light ; neither like the evening , when it growes more darke ; but like the morning , that growes more cleare vnto the midst of the day . That God who made light to shine out of darkenesse , makes light to shine peece and peece out of their darke hearts . In this combat , although they say with Rebekka ; It had beene better for Gen. 25. 22 me , that I had neuer conceiued ; they shall get an happie answer ; the elder shall serue the younger ; sinne shall serue grace . Vnder the Law , if violence had beene offered to a maid , if shee cryed out , shee was to dye . So when these assaults of Satan offer a kinde of violence to the soule , if they cry out with Paul , O wretched man that I am , who Rom. 7. shall deliver me . It is a sure note , that they shall not dye but liue .

The third estate of the Christian is , when he is in Canon . The third estate of a Christian in his fight against sin . The third estate of the Christian is , when he is in pursuit of the enemie , then the sicknesse is in the declination .

Here Christs death , and lying in the graue , is thy Comfort . comfort , who will pursue the enemies , and bring them forth , as Iosua did , that the true Israelites may set their feet vpon their necks ; to the which Paul alludes , when he sayes , The God of peace tread Satan vnder your Rom 16. feete .

In this pursuit , thou must take heed that thou bee not too remisse : suspect this Parthian , for when hee is flying , then hee is flying , then he is most dangerous , and can doe hurt enough : Thou most not doe as Ioash the King of Israel 2 King . 13. did , to smite the ground but three times , but smite it seven times , that there may be a full victorie gotten . Dauid 2 Sam 18. would haue had Absolon spared in the chase ; but spare not sinne , pursue it till the Sunne set , as Iosuah did Iosua 12. the Canaanites .

The fourth estate of a Christian is , when he is not Canon . The fourth estate of a Christian in his fight against sin . in the not skirmish against sinne , but hath overcome it : Grace is not excluded now , nor drawne from hsi standing , but hath the commandement in the soule ; yet hee feeles some wants , and complaines still of his defects .

Consolation . 1. What canst thou obiect against thy Comfort . 1. selfe , which Christ in part obiected not to his Disciples ? Complainest thou of hardnesse of heart ? So did he obiect that to some of them , Mark . 4. 40. There is great hope , because thou feelest it , thou shalt be cured of it . In Hectique fevers , 1. the disease at the first is hardly knowne , but soone cured . 2. It is easily knowne , but hardly cured . 3. It is easily knowne , but never cured . So hardnesse of heart at the first is hardly knowne , and if it be knowne it is soone cured . Secondly , if thou complaine of doubting , how oft obiected Christ that to his Disples ? yet commended their faith , beleeving but radicaliter . If , of slownesse to beleeue ? so obiected hee that to them .

What sinne ever was ( escept the sinne against the holy Ghost ) but there was a sacrifice for it ? for originall sinne ; for a sinne of errour or infirmitie ; and for a sinne of ignorance .

What sinne is there but Christ prayed for it ? for sinnes of ignorance , Lord forgiue them ; for Luk . 23. 34. Luk . 22. 32. they know nit what they doe : against defection , I haue prayed for the thee Peter , that thy faith should not faile .

What Eucharisticall Sacrifice but had some imperfection with it ? the Oyle which serued in the Candlesticke , Exod . 27. 2. was Myrrha libera , Oleum contusum , beaten in a Morter ; it had no dregs in it ; but after they tooke the selfe-same Oliues , and put them in a Presse and pressed out more oyle ; this Oyle was not so pure as the first , but mixed with with some dregges ; this Oyle was vsed in Eucharisticall sacrifices : which was to teach vs , that Christ accepts of our Offerings , although there bee much infirmitie mixed with them . No expiatory Sacrifice might haue leaven ioyned with it ; but Eucharisticall Sacrifices might haue leaven ioyned with them : this was for consolation to the Siants , and to teach them that God accepts of their Sacrifices , although much infirmitie and doubting be ioyned with them .

But why leaues the Lord such sinnes in his Saints , so long as they are in this life ?

That hsi grace may be perfitted through our weaknesse : it was the second Temple that Iesus Christ came to restore , though many wants were in it : the first Tables which God writ vpon , were broken ; the second Tables were those which were reserved in the Arke .

Secondly , God leaues sinnes in his Saints to humble them , and to keepe them from presumption ; as the dregges are kept with the Wine , that it should not corrupt .

The Saints are iudged ; in foro nouae obedientiae , non Canon . stricti iuris .

In for nouae obedientiae . 1. He accepts the will for Illust . 1 the deed . 2. He accepts the person first , and then his Sacrifice , for hee looked first vpon Abel , and then vpon his Sacrifice . 3. In foro nouae obedientiae , hee accepts the end , although the meanes oftentimes bee defectiue , remember the patience of Iob . 4. In foro nouae obedientiae , Christ is both the Advocate and the Iudge .

In foro nouae obedientiae , God , absolving a sinner , sayes , Seest thou not the righteousnesse of my servant Iob ? Dauid Iob 1. 8. 2 Sam . 15. 4 was a man according to the heart of God ; but in the matter of Vriah : Zachary and Elizabeth walked vprightly before Luk . 1. 6. Lord .

They are not censured in foro stricti iuris , where first the worke is tryed , and then the person , where a man must answer ad vltimum quadrantem , to the vttermost Mat . 18. 34. farthing ; where God sits , as a severe Iudge , where Christ is not as Mediator ; where they must answer for euery idle word ; which Dauid desires to be free of , when he sayes , Enter not into iudgement with thy servant , O Psal . 143. 2. Lord .

To the Saints , Omnia sunt Euangelica , Ali are glad Canon . tydings .

Doe this , and thou shalt liue : this is Legall . The Priviledge Illust . of the Saints is this ; doe this , either by thy selfe Rom. 10. 5. or by another , to wit , Christ ; but to the wicked it is Legall , doe this by thy selfe .

CHAP. V.

The comfort that a Christian hath , who is stained with some great sinne .

THe foyled Christian is he who hath fallen Canon . into some great sinne .

The consolation to him is , that he Comfort . hath not fallen quite away . In the incestuous Corinthian , there was flesh and Spirit , even when he was given over to Satan and excommunicate . Eutychis , when he fell Acts 20. 10. dead from an vpper loft , all who beheld him thought he was dead : Paul imbraces him in his armes , and sayes , He is not dead , his life is yet in him ; the Saints of GOD will get great falls , and in the iudgement of men seeme to be dead ; yet the Lord imbraces them in the armes of his mercy , and sayes , they are not dead , there is yet life in them .

Some things are of the Spirit , but not with the Spirit ; Nota . as the gifts of common illumination . Secondly , some with the Spirit , but not of the Spirit ; as the sinnes of ignorance and infirmitie in the Saints . Thirdly , some both with the Spirit , and of the Spirit , as the saving graces of the Elect . Fourthly , some neither of the Spirit , nor with the Spirit ; as the sins of malice , and reigning sinnes in the wicked . The foyled Christian comes never to this degree .

The Church of Rome are miserable comforters to sinners , Canon . sundry wayes .

First they hold , that they haue the same power which Illust . 1. Christ hath to remit sinne ; because they make the bodie of Christ ( as they speake in the Sacrament ) we and they differ in this poynt .

To conceiue this the better , we must consider , in the forgiuenesse of sinne , that there is a threefold power , the first is authoritatis , the second is potestatis , the third is ministerij . Authoritatis is that , which one hath principally of himselfe , and not of another ; so God onely pardons sinnes : the second , potestatis , or excellentiae , which one exercises , delegat from another , but by way of excellencie ; and so Christ as Mediator , pardons sinne : thirdly , Ministerij , when onely by intimation in the name and authoritie of the soveraigne Lord he proclaimes it : and so Ministers pardon sinnes ; God pardons {αβγδ} , the Minister onely but {αβγδ} .

There is totum potestativum , and totum contractum ; totum potestativum , is the power which is in the King ; totum contractum , is the power which is in an inferiour Magistrate : totum potestativum , is the power of seeing in the soule ; totum contractum , is the power of seeing in the eye : Christ hath the whole power ; but his Ministers haue it not as totum contractum , as inferiour Magistrates haue power ; but onely as Heralds or Pursevants , who make intimation of the Magistrates decrees ; but haue no power at all in their owne persons , but clothed with the authoritie of the Superiour .

Secondly , in the manner of the confession , they are II . miserable comforters .

Wee hold that confession is necessary : for , as vnder the Law , hee who held any vncleane thing in his hand , although he washed himselfe never so often , he was still vncleane ; so he who repents of his sinnes , and keepes one still , is still vncleane .

Secondly , wee hold , that for greaer sinnes , greater confession is requisite . Peter thrice denyed Christ , he got three admonitions by the Cocke : Christ asked him three times , Louest thou mee Peter ? &c. so Ioh . 21. 7. he must confesse three times , because his sinne was so great .

They hold , that in Confession there must be all these Nauar . Instr. ad conf . circumstances ; who sinned , when he sinned , how he sinned , how often he sinned ; and they will haue the whole sinne circumstantionatum , to be confessed : this Confession , ( they say ) it merits . This particular Confession , ( they say ) it merits . This particular Confession of all sinnes ( for to make a pick-locke of it , and to learne out the secrets of the world ) is iniurious to the estate of the Common-wealth : but to thinke to merit by it , is iniurious to the merits of Christ .

Thirdly , in the sinne confessed , they are miserable III . Comforters , in which wee and they differ .

They hold , that sinne is veniale ex causa , veniale ex forma , and veniale ex eventu ; they set vp {αβγδ} . a false Glasse which represents not the true shape of sinne to the people .

Ex causa , that which comes of ignorance ; as first , ex I. metu , of feare : secondly , ex non advertentia , by not taking heede : thirdly , ex defectu indicij , by defect of vnderstanding : these they hold to be sinnes pardonable ex causa ; but before God they extenuate sinne onely , and excuse it not altogether . Paul confesseth his sinne of ignorance ; Heb . 9. 7. and there was a Sacrifice vnder the Law for the sinnes of ignorance .

Secondly , they hold , that there is a sinne , veniale ex II . forma , which is so little in selfe , euen Peccadillo , so that it merits not death ; when as the Apostle sayes , that The wages of sinne is death : but sinne hath both a Rom. 6. 23. potentiall and an actuall guilt in the wicked ; yet ehre is possibilitie of pardon , if they had grace to seeke it ; but otherwise it is damnation in them . Secondly , sinne hath a potentiall guilt , but not an actuall guilt , as the sinnes of the godly : Here is reatus concapiscentiae , sed ●●on personae : The guilt of last , but not of the person .

Here is damnabilitas , but not damnatio . Thirdly , sinne hath both the potentiall , and actuall guilt , which cannot be pardoned ; as the sinne against the Holy Ghost . But we denie that there are sinnes so small , which haue neither the potentiall nor the actuall guilt . The sinnes of the wicked , are like the Serpent , which hath power Num . 21. 6. to sting , and doth actually sting ; but yet might be charmed . The sinnes in the children of God that are pardoned , are like the Serpent that hath no power to sting , although it haue a sting in it selfe ; as the Viper vpon Acts 28. 5. Pauls hand . The sinnes of those , who commit the sinne against the Holy Ghost , are like the Serpent which cannot Psal 58. 4. not be charmed at all . But that there is a Serpent which hath no venome at all in it , or a sting to hurt , that wee denie .

Veniale ex eventu , through the mercy of God , wee III . grant , that sinne is pardonable ; but not through the smallnesse of the sinne it selfe .

Fourthly , in the medicine they are miserable comforters : IIII . 1. They propound onely the outside of Christs sufferings to sinners ; as his whipping , scourging , and the paines of his bodie : but they never set before them , the inward part of his suffering , the torments which he suffered in his soule .

Secondly , they mixe the merites of the Saints , with the merites of Christ for consolation ; like the Iewes at the first , when they were to execute malefactors , they gaue them wine to comfort them , alledging that place of the Proverbs 3. 6. Giue wine to him who is of a sad heart : but afterward they found 〈◇〉 this ; to mingle Myrrhe , and to giue it them in their drinke , for to make their heath giddi● , that they might feele no paine : but they were miserable comforters in this ; and Christ refuses this kinde of drinke . So at the first , the Church of God , presented to the sad hearted , and miserable sinners , in their death , onely the blood of Christ : but the Church of Rome , as miserable comforters , began to mixe sinne ( like bitter Myrrhe ) as mens merits , and the milke of This is Poculum tremonis , Psal . 60. the Virgin Mary , and such like trash , with the bodie of our Lord : but as the Lord refused that wine mixed with Myrrhe ; so should all Christians in their death , refuse this mixed drinke , which will intoxicate their braines , and take them onely to the blood of Christ . The Amphibion , playes now in the water , & now vpon the land ; but when shee is once wounded , then shee is glad to retyre to the land . So Papists , although now they play like Amphibia , betwixt Christs merit , and mans merit ; yet in their death they are glad onely to take themselues to the merit of Christ . Bellarmine , Tutius est in sola morte Christi acquiescere : It is more sure to rest in the onely death of Christ .

CHAP. VI .

Of the manner how the Priests vnder the Law blessed the people .

WHen they blessed the people , they lifted Canon . vp their hands .

Lift vp your hands in the Sanctuary , and blesse . Confir . Psal . 134.

The Priests lifted vp both their Illust . 1. hands , when they were to blesse the people : because they could not lay their hands vpon all the people , they lifted them vp . They vsed ordinarily , when they blessed , to lay on their hands ; but because they could not doe this to all , they lifted them vp onely .

Secondly , they lifted vp their hands , ad scalupas , to their shoulders points , when they blessed .

Thirdly , they blessed in the holy tongue .

Fourthly , with a high voyce .

Fiftly , face to face .

Sixtly , in the name of bashem hampo●esh . Iehovah . If they had met a man out of the Temple , they would haue said , We blesse thee in the name of Adonai ; but not of Iehova .

Lastly , they thrice repeated this , Iehovah blesse thee , &c. to signifie that they blessed in the name of the Trinitie , Num . 6. Father , Sonne and holy Ghost . So Iohn , Revel . 1. 4 , 5. wisheth peace from him which was , is , and is to come ; ( that is ) God the Father , and from the seven Spirits which are before the Throne , ( that is ) the Holy Spirit , and from Iesus Christ .

Catastrophe .

I Conclude this Booke , with that phrase of the Talmud , {αβγδ} discendum , propter docendum ; Ielammed lilmod {αβγδ} discendum nobis est eo fine , vt aliquando alios deceamus : We must learne for to teach : ( that is ) we must learne that sometimes we may teach others .

FINIS .