The right Pointing/Tranflatioa, and Collation of Scripture mtb Scripture. With the Cuftomcs of the He&rtmsmd Pro/el) tes 3 ar\d ofal! tho/i Nations ,with whom they were converfant, Digeftedinto three Boofces* The Firft y fiewing the meanes both inward and outward, tjo attaine tctl.e knowledge of the Senfe of the whole Scripture, The fecondjinfoulding the true fenfe of the Scripture it felfe , as alfo teaching the right way of gathering Dotlrinesfrom any Text of Scripture. The third \ teaching the true manner of Confirmation, Itlufirat ion z and appli- cation of Do tlrines, rightly gathered from the true Senfe of Scripture. Serving generally for a heipe to the undcrftandmg of all, that defire to know and ol e the will of God in holy Writ; But more efpecially for ail voirg Students in Djv<» wtw,thatthej may wore eafllyundcrftand the Languages ef Canaan and Greedy and mike a profitable ufc of them in Prea ching. ThefiitirthEiilton % ccrrt£le&dnd*mendecl. With fourc Tables newly added, the firft of the ScriptiffCjtke fecund of the Hebrew , words^the thirtTof the Gre'eke words explained, and the fourth an Al- phabetical! Table of the eheefe things contained in the Booke. ByloHN Wbimse, of Lathoquar^ in Scotland, Preacher of ChriftsGoftel. Matth. 2? # 3« ft? ya*'iyj>VTi t mwnthQnm>u,j7irjJiTS ^ V^rr©"^ Revfl. 1.3. Blejftd is be who readeth&c. LONDON, Printed by Tho.CotesSot lohn Bellamy ,and are to be fold at his Shop,at the j 1 three golden Lyons in Gornchi& % xx&zt the Roy all Exchange, 1 6 33. j The very Noble and Potent Earle, Thomas, Earle of M e l r o s,L.!Byirs and Bj»xingJ?zxtecn\, of the CoUed^e ofluftice^ Princi- fatt Secretary to his M A I H s f i e of Scotland, and one ofiou Maiesties Privy Coua- cell in both Kjngdomes . Right Honorable, > Heauncicnt jWneftifie^that there were three Crownes ■ which made Ifrael renowned: The firft was the Crownc of the Law h the iecond, the Crowneofthe-^Hgi the third the Cowneof thefrieft: And of thofe three Crownes, they fay 5 that the Crownc oftheLd> was moll o\ , riousjbecaufc Trs 8 15 i6„itis faid^j me Trinces TfeigitJx. was this La* of God, which David made his Counfellour, a i« themornUgVbenhe rofe,and at night whnhe wentu bed. It was this Law which made not onely Kings 6c Princes wife, butalfo States menandCouncellours : as h EUacim the Chanceilour/ Ebed-melecb the i ALthiopian (K\n gZedekiabs Courtier) d Zmxs theLawyer 5 c Luke the VhyfitionjDwijfitis^re^ opagtta the Philofopher.So that/raw him that fin 1 A 2 upon Tahmuillmtxtfim, Fol$9 1 ; . apul.119. bFfa.22 10, f Aft .17.34. jDc ut,- 9. I ukc 1 AS. x.i. , iloh.x. I £-. 1, TheEpftk upon the Throne* to him who heroes the wood y Zsr draws the water ,(that is,from the highell: to the bafeiV) this Law fliouid ever be their dire&or. The Scriptures of God,have beene dire&ed to divers iorts of perfons, both noble and bale : Luke Dedicated his Gofpel 5 and Ads of the Apoftlcs to noble T&eo^//^ John dedica- ted his fecondEpiftle to the BleSlLady . and his third Epiftle to his hofte Gains, 2 meane man- butyetagoodChriftian. Somemake choyce of Patrons onely for Nobility, but have norefpeCt of vertue^ then it were better to chufefuch a Patron as Gaius^but where No* bilitie is grae'd with vertue, fucLa man is a m oft fit Patron, as Theopbilus. Now becaufe I find both thofe combi n'd in your Lordfliip, I am bold to put thefe my latter gleanings un- der your Lordfliips Patrocinie. A (econd reafon^which raooved me to offer thefe my travels to your Lordfliip,is this jl re- ■ membred that Apologue in theTalmud^The grapes in BabeUkm upon a time to the vine leave? in Judda, defiring them to come and o* vcrfliadowthem, otherwife the heate would confume them, and fo never come to maturi* tie. Your Lordfhip knowes well themytho* logieof this Apologue^ If learning bee not flieltred by thofe who are in eminent places^ and Dedicatory* and if they caft not their (haddow over it, it will fooneperifl^but where they favour it, thenitprofpers. If the Spring bee cold, then i plants, herbs, and the bloflbmcs of the Trees i wither.but where the influence is feafbnable, then all things revive^ So where great men ! are averfe to Learning,thc fpirits which other- I wile would bloflTome^will withcr,and decay ; but where it is upholden by men of higher place^t is like a fountainc of living water. A third reafqn, which moovedmee to offer chefc my travels to your Lordfliip, is, your Lordfliips ingenuitie, who will cover fuch things as are faid ^mifle here, (for who en* treating of fuch Aniiquitics, and fo diverfe, will ftill touch the truth ?)If any thing be faid to the purpofe, your Lordfhip willibone note it^whounderftandi matters of deeper infight than thefe arc. For thefeand many more rea- fbns,& your Lordfhips undeferved favour to- wards mej offer moft willingly thele my tra- vels to your Lordfliip 3 craving of God that you may continue like Elidcim y asa/a/lned mile in a fure place jlo do good in thatplace^which God and his Majeftic have placed you in,I reft Tour Lordfhips, In all Chriftian duties, \ A W. of Lathoqmr. Iohni Efaf*^*j. 7V#/**tfBabylon»* lob 29.5. rti*4-3M& Ezod,2 8.J(T. To the Studious young Divines, who are defirous to attaine to the knowledge of the Scripture f Grace Mercy, aud Peace. T°toas the earneji Trayer of the lewes(deare Brethren) that Aarons rod might flou- rifh^ (that is) the children of the Trtefts might projfier : Children in lob are called budds; There/ore they called the children of the Vriejls Flores facerdo tales :when Aa*ons rod flounced, it Tbas a token that tbeprieft- hcodJboMldcontinue.lt is my hearty prayer to God that Aarons rod mayftillfleurifh, that there may bee a hopefullfeed tofucceed, and that the Stbooles andVnu {$w that this may be ejfe8uate,firft it is requifite,thatyeefiudy to he holy: for as the ornaments which Aaron the high prieflput upon him, leere nothing, if he had not Ho* lin^sToTheLord Written upon his fore- head THE EPISTLE head in a plate of Gold. So,ifyee Jhould Jpeake v? ith the tongue of Men and Angels, mdbe profme&hat a- TOTHEYOVNGSTVDENTS. Gen.i-7- Gen. $.10. Gen.i7*U Exod.4.10, Efaytf.f. Ier€.i.*. Iohv.46. Supplanter , (But the names which the Lord impofed firjl, Were all true y and carry a reafon with them Why they are Jo called $ as Adam, becaufe bee wo* formed out of redd earth, and Chava, becaufe fhee was the mother of al living creatures; Abraham^c^«/e he Was the Father of marty Nations, &c. They cannot therefore be impofed by chance y nor are they aU lufiVe,orfalje* Thirdly, if the grace, efficacy, and perspicuity of this Language bee eonfidered, it will fiirre up a great delight in thee. Hereyee fhall not 1 finde the fiammeringtongue o/Moyfes,*or thepollu- tedlippes ofBCzy,nor leremy fyeaKmgM * child-fat yet {hall heart the Lord himfelfe fyeaking . Who fpake as never man {pake, Leave the rotttn Q- fternes y praife the %ivers y but commend the Fountain* aboVtall.Ye have many helps now y which your Fathers had not in former ages. J twos the complaint of one R. hhagiga in his timejbat the Fathers bad plowed y foWen, reaped, fanned the wheat, andfet (Bread upon the Table 5 but the children had not a mouth to eate it. L tt it not befofaid ofyou y whin al things arefo prepa- red for you* Many worthy Divines haVt traVeBed in thisfuijeft before j chiefly that Worthy Divine M.Perkins,//* his (propbetico S ? ,cuiias memoria in beneditfione. £0 Hyperius^ Keckerman 5 but that of the A- poftle incouraged me y 1 Cor. 54.50, (when beef ayes) If any thing be revealed to hint that fitteth by, let THEEPlSTLE,&c. let thefirft hold his peace ; for yee may allpro- phecieone by one, that all may learne,and all may have comfort. Stmt little gleanings perhaps ye may finde here, for the Lords har^efikfo %reat that aU cannot be gathered in.sfDVarfefet upon thejhouU ders of a Giant y will fee fome thing Tbbtcb the Giant himfelfe cannot fee Sis for y oh *toho haVeyourfenfes exercifed,J take not upon me toghe any direSiions to you; but fubmit my felfe moji humbly to y our charitable cenfure y wifhing thatfome of you who have greater light y Tbould proje- cuttthiskindeoffludy, Tthichis fo profitable to the Church of God, remembring that faying of the Ie wes *S pjnujnwi Sdi \wdw s»d> on So Qui ad* dunt ipfis addetur, & qui fubftrahit/ubftra- hetur ipfi ; Vnto every man that hath, it (hall begiven, and from him chat hath not, even that he hath, (hall be taken away. If any thing be J aid amiffe, reprove me, and it fhall be like a preci* ous oyle that fhall not breake my head : If any thing be Ttetl done, give the L ord the fir/i fruits , and take the remnant toyourjehes. Thm leaving my travels to your charitable judgement, J bid you farewell. THE Heb.f.i*. BuXt*rfMrt$. PfaL-14!.?. THECONTENTSOF THE Chapters,Paragraphe's,and Diatriba's, Qntained in this ©w&e. Iq the Prolegomena is contained. CHHP. r. THE "Periods of the World. Pag.r Chap* I h 7 he Idolatrous worJhip f whichfeB out inthofeTeriods^and where th* true worfhip of Qed remained. 3 Chap. I I !• The language which the f Others fcaly in theflrfi Pent d of time, untiH the confufion *f c ha. % lOfthePentecofl. $ ? y Of thefeafi of the Tabema- clet. 99 m 4. Of the counting of their ye Are. -Jt , jT^ f ^Temple of lerufalem. ScftiOn 1.^ for gods worfiip. J ^Of their place of Prayers. C Paragraphe, J^fth'Tcmples built without Ttrufalcn*. ^ s.Oftbe Temple of Heliopolis. uOftbe ordination of the Priefts. f I. In what or Aer the [tones wer\ fetinthebreaft-pUte */Aaron r 100 103 no 112 A Theperfons . *ppointedfor Seftion?,^ Cods w or- , 1 (hip. Paragraphe, 2.0/ the high 7>riefi { Diatriba, m 117 1 2. /&» fW/^ Prieftrvereht gtrdle y andwhatit ftgnified. 1 20 J. 0/VA, high Triefis apparell 12: +Ofthe fare and twentic ordi V. V*»"r Priefts. T ~ yOftbetr Sacraments % andfirft ofdrcumci^. \\l r 1 . Of the place where they eate the Tajfcover. y j 2. Of the number which did eatc 1 I* Of thetr common Supper, with which the Pajfeover is joyned.ibid +Oftbe third Supper. ,3* yOfthechangingofthePafcczcr L tntot kt Lords Supper. l2K yOftbetrgeJlurcsZi.Of their manner ofp/ayer. ,!! *fe? y- * r ** "^ *'/<' <*7 *** * ■ Diatnba. / /Vvwr. itjj 7W***rtxcn$MHHtcM„H.J cxccPWHmctuthc Sami Diatnba. HJ ^ W4W ,. Scftion. TheTablc. C Of * their Ecc left aft icatt po- Sc&.q.t litickes. C Paragraphs { KOf their ScholafitCdHPo-* Se#. 5.fo f *»rfo n they judged. 5 . Of their f our e eapita/l punifb. i ments&kich they caH deaths. < Diatriba. 183 ( iSo,&c. ib. Ii. Oftheplaxe of etcccuti- £♦ Of their punifhments\ not capital!, 1 88 Diatriba. *£*##/? the godly y. Of their civill contrails Jtnd bargaines. 8. How they meafured their ground. y.How the ancients reckoned their yeares. 1 o.O f their meafures and weight X for liquidanddry meafures % \$y<\. Of their Shek/e, Diatriba* I .Of their Whiffing \ f 9 1.0 f their mutilation. \o\ 3 .Of the tortures ufed by the tyrants 193 ibid 196 j 00 ii. Of The Table. fl. The time betweenethe aJJUncing 1 1 . Of their marriage j J and the marriage* 2 o 2 Diatriba. ji.The time of their marriage. Ibid. £ g. Of their divorce. 206 iz.Qftheirfeafls. J I. Of the forme of their Tables. Diatriba. \ 212 1 3 . Of their ap par ell. 2t ^ fl. Of the forme of their fampe. 1 4.0/ their warres. J 218. Diatriba. J2. Of their flours or Enfignes. fl. The place of their BuriaUs, 1 5 . Of their BuriaUs J 225. Diatriba. J2- #*»» thej called the place of Tv. L r/ *^ 227 In the fecond Bookc is contained, Ch.ap. I- TH tfenfeofthe Scrip ture. 2 29 Chap. 1 1 . The manner how to obferve Dotlrine out of the Scriptures } from affir- mations and negations in a Text . .222 Chap. Ill, Jhe gathering of Dotlrine from the propriety or manner of fpecch in a Scrip- ture. a4 .i Chap. 1 1 1 1, The moral! inftrutlions gathered from the MoraH Law. 2 5*4 Chap, V. How the Scriptures teach us by Examples. 2 67 Chap* V I The gathering of dotlrine from the external! me ones. 269 In the third Bookc is contained. CttAP. I. THE confirmation of Dotlrine. Chap. 1 1. The iHuftration of Dotlrine by comp.trifonji . Chap. II U The application of 'Do&rine. Chap. I I II. The conf elation of Dotlrine. Chap. V. The comfort that a chriftian hath who isfiained with fo me great finne. Chap. VI. The manner how theTriefis under the Lawbleffedthepeofle. 13 272 27* 2*> The Names of the Authors mentioned in this Volume. ABenezn. Adrian Turneb. Alex.ab Alexandre. Ambrofxus. Anaxagoras. Anton.hiftor. Anton. Nebrifl*. Aquila. Aratus Poeta. Arias Monta. Arifteas. Ariftophanes, Ariftoxenus mulic. Athanafius. Auguftinus. Aynfworth. B DAronius. D Bafiliu$. Beda. Beiffius. Bcilarminus. Beniam.TudcI. Bcrnardus. Bcza. Bias. Broughton: Bucer. |Gramm. Lexicon. 2\Mazora. r\Amafcenus. Diodor.ficnl. DionyCHilicarn. In Pentateuch. In Prophet. Prarter. iQujcfit.per. Qu*ftioncs. E ELias Levita. Epimenidcs. Epiphanius . Euiebius. F pAbricius. 1 Fuller. Mifcci. G £jRatianus. Gerfon. Grcg.Nazianz. Greg.Neoc«f. Greg.de Valent. H ppfcuni. Hegefippus. Herodotus. Hieronymus. Horatius. Hugo Cardinal. / fOan.Ifaac.Lcvita. lofcphus. Iunius. luftmus. Iuvenalis. L T Aftantius. ^Lyranus. M \vf Aimomdes. iV1 Mifnems. Mof. Gerund. Munftcrus. H xjAtaLComcs. **Navarra. Novatus. Nicephorus. O QCcam. Origencs. Orpheus. Ovidius. P pAcuvius. *Perkcns. Pcronius. Pcrfeus. Comcftor . Crinitus. Cunaeus. Galatinus. Lumbardus. Victor, peucerus. Philoludjeus. Pic.Mirandula. Plinius. Plutarchus. Polybius- Pompoaius. Prudentius. •^Vintilianus. vcQ. Curtius. R t» u fAquila. RAb. | David Kim- I chi. ^ Petrus,« Seal. J IudaBarccl. i Salomon* Rheinolous* Ruffinus. S SAluftiu*v Canon Ifag. Elench.Trihar Elench.temp. Eufcbian. Opufcuia. Scotus. Seneca. k Shindierus. Sigonius. Sozomcnes. Symmachus. TAi«.{f e 2r Clonathan, Tare< Onkelos. /Vzxiell. TertuUianus. Thcodoretus. Theodor.Gaza. Theodotion. Theophyhaus. Thomas Aquin. Gencv. Hieron. Nova. Samarit. Septuag. Syrian. Tremelius. Tripart.hift. V T/Arro. • Virgil ius. Vitruvius. 2 Tranf. * ZEnophon* Zonoras. A Table of the places of Scripture handled in this Bookc. gmfk. I i 5 9 I io jo I 10 Ibid, a jo 5 3 8 ii 29* 4 26* 3 6 9 19 8 is %% 9 2© 52 to 10 14 IX 1 13 rl 32 J9 14 1 5 32 277 15 7 *4 3i 47 J 3 34 14 5* 55 i* 80 49 Io 64 34 3 3 *7 2 1 1 26 248 37 2J IOJ J 13 ,j e 4 16 28 2j$ 27 10 79 Leviu 9 * 70 xi 18 So i) * 51 13 52 '7 I *3 32 90 2 4 *5 9 10 18 I C^». 2fumt * 312 H 5 4i 1* 17 70 2 J 17 «©* 30 3 4 3 11 83 ! 5 22 48 1 xo * 5 3 5 IX 22 l Sam. J II 11 2 17 2j© j 18 12 4 4 5* 9 16 6% 14 H 81 2% 2 2; 14 44 44 lb. 51 Ex*J. a Io a 1 3 20 4 20 7© 9 31 iy 12 17 *4 13 2 * 3 2 17 21 25 19 18 20 20 3 6 12 «J 24 8 «!l 6 14 21 22 25 I* 62 5 80 7 44 9 81 2 *» 8 70 9 79 34 5 *S4 Icfi. 2 I IP* J_ 4 8» ^ 20 266 24 247 2&?fl». 5 *3 »4 8 13 51 20 41 ti 20 4$ H IJ 74 I King, 3 *4 26*2 8 9 104 1(5 19 24 2tf 46 io ix 27 21 12 8l &2 48 44 2 C^ ron * 4 26 108 I 20 12 21 12 2^$ 2 King. $ %o 45 i* 4 *54 2©" 13 1 27 4* 23 14 249 Sir* 4 5 Nehem. 9 6c 2 3 *3 12 n 33 ip pj Efther. * 5 55 2 p 250 4 16 27 6 7 31 9 26 28* 31 Io 248 40 30 tfi 16 10 43 17 8 279 IP I The Table. 19 x 3° I #4. 3 ^87 3* 7 4 40 4 23 4 4 2 7 22 if 4y J 40 7 62 ' 7 8 * S Matth. 47 5 6i 8 18 230 £**• 2 6 61 5< 4 ib. P 17 6\ t 4 33 2 if ib* 5* 4 J7^ XI 1 ib. 5 *4 3X 5 29 232 69 22 *J0 *P 29 67 7 * 2 * 22 7 77 7 *l if 12 Io 1 24 9 13 238 81 3 80 29 67 xx 37 Mo 2j 227 8 26 22 13 *I r T 2 11 65 12 31 ib. 91 IS *5 40 2J JP 17 12 io no 5 21 42 5 5* 1 Ho/. 5 *7 114 I 13 49 12 8? < 1 2 232 19 20 7 116 16 284 Si >4 4 2 2 16 79 33 *3P 139 i$ 282 J2 7 6% 4 to 280 43 3* r 43 a 30^ 54 Xx 5* $8 13 «5 7 11 ib. 21 16 84 24 1$ 65 1 8 12 19 1 »4 43 61 I 43 t fc . * 44 65 7 67 12 10 19 26 28 63 27 24 Iohn. 1 14 288 I 29 90 « I<5 2p0 5 3? 29 5 7 35 « 5<* zi 9 It $6 *l 34 4 $ S* 6 25 309 2j 10 ;I'2. 20 33^ I 2,3 288 ""I 2 23 HI * is n } l A 4 %6 24 9 \ 3» 17 j »P 24 J* *3° 7 30 8 J - I 6 TO I IP I 7 3 H 35 34 7 -J T * 4® 17**. 20 .1.-4 1? JpS ho'l . . 34 [14 n *,,M"-* *7* 86 f nr 32 tfl , 2 Cor. _£ J 7 8 II 2! j, iZw». |C X *J 2 $2 3 -i» 34 2 4 55 24 ifa* 4 ** a 1ST I4 2*y J 10 6 9 \ Tim. ' d 2 » 9 Efhef. 4 *-<* 255^,4 8 6i 63'] "Co/of, 57 I 2 16 92 9 5 13 23 15 2p r P 5 ^7 ( . PT 21 H 24 18 i6y I 16 53 3 I CfT5 19 4I - 3 11 9 15 300 1 li 4.6 1 J 277, 1 if n 43 '*y 34 ■mity 97 >rjff z 4 j -ny 87 . cnw" *! S3>JT?K 145 HMn lb - any 81 Htor 44 ■wy ib. OIK p o>Dyt3 4p 0>JB. rr *j mp-npB *t [P ib. P'SJ >4 MB 58 H P 4 ")M 7? rap i ,i noa 9 z Pip P o CD'U 10 ana i jz «S 44 'J3S ib. If . ib. ♦1» ib. ID n • -ntM $>4 ohbji 8? MM J7 n ' , HP on 1* gPpn^nn t4 con 80 mtya ^o CD^I . 19 S J— 1 demonftfat. 24 j rToSn S8 ^IKV 141 nnn rrrwon *4? DHDO $ f'JO 7 CDHtWB 7— asp? 45 »rv:nn ir i . ISBUf ib nn Spd : J *«* Blp i86\ o*unbn 4 s y n ? C3M3y- 45 *P'>n 10 rnsr mi J 0"}# ib. o>Dn A A A Tabic of the Greeke words ex- pounded in this Booke *A 2 43 ApXffVf&jdipf. m AA/w7/rteh *4S EfApATimf. 14? Erc/)c».8gT9- S 8 Ep/?7W<. Ei«-9/of7wr. Et/^M aw f£r. H 0€O9TFtV£3/ Qvcnct. I c IfDp/K0K. ]{ K\«p©- KpwtJw. M N NTtf/ N/jufyop©-. 3 O Oe^fT®-. . 9i OpSo-nSae/r. *8 OfUMtlATO. 7 5 n $7 n*9n7'*£(r. 2 43 *«f rf^p st/JLtAsLTt^fJ. Half ££7}dvH, I Ilstpeiy fauns. n*?ktjLffK' 6 9 Unv/ua. 7« npoJhuor* 79 TlfOKXaiQims. 6 Tlfvt. X 2 77> 2 7% Qomparifons whence to be ta~ ken y 2j%* they are of divers thing,s2jp%they are not to be wrefted* 2%f &ri-_ The Table. Chriftian mans divers eft ate. 303 Chriftianifme what ¥ 1 1 fconfelations in rebukes how to bee ufed, 294. confolations a- gainft fatan^^confolations to a great ftnner. 3 07 Contention betwixt the Sa- fterne and Fjfefterne Church* (fontraBs among ft the Iewes. l 93 £raftie ftnner. 295 Crowne threefold among the Hebrewes. *G C"f of the Pa^eover whether facramentaU. 136 Cuftomes proper to the Iewes. m D 84 Way naturally begmneth in the mornings $6,154 *Death of divers forts* 83 Degrees of finne. 3 o I 'Diftintlions of fchoolemenhow to be ufed % 27$ Divorce how it was done. 206 DoElrine how t* be gathered from affirmative Scriptures. l$6. and from negative Scriptures. 238. and from the proprietie offpe ech. 2 42 T)oclrines gathered from the ext email meanes. 166, Ab- furd coHation of D •Urine ^ Dotlrines how to be confirmed. 272 E Ejfeans of what religion. 8 I Eli as expelled by the Iewes. £ Scphrafis what. 6$ Evening begiyineth not the day, $6.m otning threefold % 7 Examples how they teach us, 263 Exaggeration of fnne. 2pi. 2p 2 ExcommunifAtion among the Iewes. 1 45. what degrees it had. ib. E Feafts tranflation threefold^ 3 \ why translation was made of them. ib. Fire in the fir ft Temple whence, lo6,t he Heathen did imitate *>. 107 Fir ft fruits. 1 53 Frontlets for prayer. \ 4 1 G Geftures in pray er* 1 3 p God is conceived three wayes, 243. Cjods children and the wicked may goe farre toge- ther -in fnne, 302. how God is -come to be knowen by m t Hebrew the fir ft language. 12. fir ft impofttions of names in it. ib. why called the Hebrew tongue.ib. and the language of Canaan. ib. and the Iewifi tonguex $ .in this tongue God, the Angels & *Patriarches [pake firft. ib. it was not a punifbment of finne t [b> the metropolis of all languages. 1 4 . mater nail tongues what they are.i$ .what a derived tongue is.ib.the firft derived ^ f 3 tongues The Table. tongues from the Hebrew *ib* differences betwixt a deri- ved and a borrowed tongue* ib. betwixt a derived and mother tongue , betwixt a mother tongue and a di ale ft, 1 7. the mat email tongues of Europe. 18 I HeretickjinwhatcounceHscon- ! demned* 1 o Highpriefia type of Chrifl in his marriage* 122* in his death .ib.whowa* his fagan. 123. why there were two Highpriefis* ib. Hifiory how difiinguifhed and what it is. 23} Hoi j place what flood in it* I08« houres diftinguified. J 65. houres on Achaz^- ali. 166 Idolatrous worfiip of foure forts. 2 . How it was continu- ed™ the world* 4,6c 5 lewes of two forts. 73 iHufiration of the fpirit what impreffion it begets* 2o iHuftration of dotlrine fiomfi- milhudes. 278 Infir unions moral!. 254 Interpretation private three- fold. 40 Iudaifmewhat it was. 6 Judicatories. 1J6* the num- ber that judged.ibid. where they fate. \ yp. the time when they judged?* 1 80 properties required in them* 177 K Kings Jfow they were honou- red. 170. their annointing* I71. kings of Iuda differen- ced from the Kings oflfrael* Ifi.hefate in the gate* iji. their image was fiampedon the money* 174 Law morall what priviledges it hath. 2 J4 Law judicial/ how it bound the the lewes. ib fpirituall Law. 2^. Law of nature* 257 Leaven diligently fearchedat thepajfeever.iip. Inftr uni- ons gathered from the Mo- raUlaw. 254 M MalefaUors how put to death* 187 L&Iarriages. 20 1; the time when they were marry ed. 202 MasLorits what ufe to be made of them* $743,50 \JWeanes to come by the fen fe of the Scriptures*^ l . Ofmea- fures and weights. ipy Metaphrafe what it is* 68 Moneths how they differed before the captivity and I after The Table, 7~ ' ! *fte'rtl6t. moneths inter ra- ted, i oo. the inter caling but efteemed a point of time. 101 New Moones, 9 2 Mo rn ing threefold, 87 Mofes priviledges above all prophets, 2 1 . he did not pro- phecy when he lifted \ib. hit name changed. 32. Mofes law how read of old. ^j % 5S. divided in fiftie three feclions* ib. Muftckf of the lewes. 143 M Tfjahs feven precepts, 6 they are cited by the sApo- ftles, ib. his pofierity advife to dwell ftiU in one place. I* Nimrod honoured by the name Belus.i ^afterward as a God, ib. NeceJJity twofold. 68 %(ew Moones why inftttuted, 16 Note of deny all how to be ex- pounded/ 238 O Occafions of finite. Oracle of Apollo freke vour of King Philip. P in fa- 70 Parafhrafe -what it is. 58. Pajfeover it had a preparation. 96. what the Pajfeover is 1 2 9. where it was eaten, 131 what they did at it. ib. the nunfb er that eate.ib. quefti- ons at thepajfeover i 3 3 % ma- ny things in the Pajfeover notfacramentaUt 135 Tentecoft. 97 Pemecoft how reckoned, 9j. Sa- maritans abufe of it. ib* Pharifees of what religion,*], fcaveno^them. ib. Periods of time. 1 Phylacteries. 140,141 Pointing of Scripture neceffa- ry.jfi, points of two forts, ib. the valour but not theft, gure of the points naturallto- the letters, ib. how the com- mandements are pointed, y 6 Prayer what helps they had for if. 140 Precepts negative hind more fir icily than affirmative, 89 Priefts how ordained. 1 ; 6 t ^*$ prieft how hee was a type of Chrift. 1 1 7- • chief e 'Priefts diftinguijhed in or- ders. r24 Trophecyes revealed to three faculties. 20 • In a prophet of Godfoure conditions requi- red. I p. Prophets underftood bjrtwo meanes. 23: heathen Poetry fantlifiedby the holy Ghoft, ij^crnhets later and former^^KJ^ta ^prophet is properly^ $6 Profelits. 149 R Rea- The Table. fenfe is found out , ^.Scrip- tures compared are a he/pe to the right fenfe xj tW hy di- vided infections* fg Schooles. i^j Scholers '57 Senfe of Scripture how to hoe found out. 229 R Readingofthe Scriptures .42, marginal! and line reading ib. what reading wee are to follow,^ fine reading when to be followed. ib. Religion maj havefoun chan- ges. 138 Rebuke the fir fl part of appli- Signes exter nail what the] re- cation. 1I9 prefent. 20 Revelations ofCjodextraordU \ Sinnes where 'fudged. J02 nary four 't fold \ 1 pjrcvtlatios T jleeping or wakjng % !0 .which j Tabernaclesfeajt. pp is the mofi excellent. 2 1 Tr an fat ions of Aquila, Tbeo- S doiion and S/mmachus.74. Sab both fit apart by God for What things to be obferved in hfisworfiip.85. when, pt be- j aTranflation . 78 gmneth. % 6 . the Sabboths \ Teachers , fmdry forts. 1 j g priv Hedges. 87. why it was j TheJcmfle of lerufalcm* 103 firft infiitnte.%%. in what Time divided into foure pc- cafe it may bee broken, p 1 , what is a Sabboth dayestm- vel. 89 . fuperfiitious kee- ping of the Sabboth. 91 Sacraments onely infiitute by God. I25 Samaritifvtfuwhat. % riods. i,&c. Tithes of the Iewes. 15:4 Torments ufed againfi the god- ly. 193 V print and Thnmminti 2$ W Scriptures, in them are three Of 'the lew es Warres 1\6 things' to be confidered. 30. j Of the Whipping ufed among in what language they were j the lewes ¥ 1 8p written.ib* what languages \ Y gedthe Father, &*nne y and Teare how counted. 1©0,&C. holy Ghofijkn'ftificdjb.who j Z were writers thereof, 3 S.how Liipporah circumcifed to be interpreted , 40. how the^ child. her 266 **Jr PRO- PROLEGOMENA OR INTRODVCTION TO THE Booke : wherein is difcovered : Firft, thedi- verfe Periods of the World . Secondly, the idolatrous, and true worfhip ofGod,which fell out in thofe Periods : Thirdly ,the language Jpoken inthofePeriods:Tourthiy i the manner how God revealed himfelfe to his mm people fxtrawdinatiljt CHAP. I. The Periods of the World. H E Scriptures have divided the time of the world, in foure chiefe ages, which the later Wri- ters call Periods. The Scriptures fee downe the firft Period of time from the creation, to the flood. The ft- cond from theF!ood,to the pro- mik made to Abraham. The third from the prorniie made to Abrabam 9 umi\l Chrifi. The fourth from tf/rift, untill the end of the world therefore O&i.i.the Apo- ftle faith, He hatbftoken to us in thefe la ft dayes by his Son. The later Writers call the firft period of time, tern- ptu&h^ov obfeure time or notraanifeft. Thefecond ^V^the time of great men. Thethird, Mwi the hi- ftoricall time. The fourth, ^-^manifeft time. B The Cann. Illuft. Scaiprcfrgj* Zufo* I Ofthe periods ofthe world. Dererxj2ic*> t&fiW* $uHf>oy* The grft period called obfeure time, was *he time wherein nothieg of the heathen hiftory was'knowie, ?nd very little of the hiftory ofthe Church except that which was •Irawne by coafequenceout of tfae Scrip- t:rcs- whrreforc Parr* calks it tempmin^n$^ empty time. The kconijtemd called hcroicke tiaic, which is like* wife called ffw#/*y^.'*^ D or^ in the hcathca had little more certainty than in the for- mer /wW.concernisg the antiquity of their great men and their valourous. deeds; therefore the Poets and heathen Writers, as Orpheus % Herod9tHi % and Tbeognides, turned all this time iato myth©logie & fabulous theolo- gie,to delight their Readers : but little truth can be ga- thered out of them, for they abufed many places of Scripture according to their owne fancy, as the Creati« on, the Flooded fuch. The third period of time was called biftoricall^ for then theHiftorians of that time began to dclcribe the lives and ads of great men,according as they had heard them related by their prcdeceflar^or had beene fpe&a- tors themfelvcs ; as the voyages of Di$nyfiu$fkz dcftriu CtionoiTroj. Verity bred this fort ©f writing, as de- light bred the former. The fourth period of time was called rnasifeft, &e- caufc in this ptriodzhmgs arc more cleare and manifeft than in any of the periods geiag befare ; for ia after ages the Greekes had their Ephemerides or daily Chronicles, in which they wrote thole things tBat feloiit'daily 5 as the Romans had their Anmkt or yeerely Chronicles, in which they wrote thole things that fell out yeerely wor- thy to be marked ; for the chd&e&m had their Be^fus^ the Egyptians, Mtnetfm and Meg^hcnes 5 the Greekes, Xwepben^ and the Latines Livim^ fo that nothing efca- ped their records ; whereby their hiftory came to be much »m*MbNCSt mi ilfc l ill ii , M __ . m i,,, . -. . Where God Tots mr(hipptd m thofe Idolatrous periods. much more tnanifeft } than the hiftories in the period pre- cecding, c r But all thefe feme periods are kt d owne in the Scrip tures perfpicuoufly.fo that we neede not goe to the rot tenafterncs that hold no waer ,where wee may drin'e out of the cleare fountaine. X I Chap. II, OftbtlitUtrtut mr(hipdiflwgHi(hed nctrtinr n thtfe foure perils , ma in what family the trite rwjhtp of God continued. J ' J A Ccording to thefe foure periods of time, there J. JLvrcre foure lorts of Idolatrous worfoip anfwcrable to them, r CoUf 3 .il. where there k neytber Greece nor lew fir. cumcifmnor nncircumctjw^bonderfree. Bavarian or Set- thun. J " J Here are foure divers forts of people different in Re- ligion from .other .ftrisk Scythe Jew ^d Grecian which E/^W tnhufirftheeke of Here fie s fers dowtle according to their times thus uisc^r^f , **&$», *&£ The firft Idolatrous Religion profefTed in the firft beti riod was aWu^* which was that fort of ffiL fj,p whereby they afcrybed to great men then li •£, divine honour accounting them as gods jM.^ie.rbenyegm mm toed upon the mmeofthe There is a great difagreement anion? writers donceiM ' ttjy h v^ "l™ then l in a S° od ** that in I £ *^daycs religion began tobcrcftored, mdmenbe^n Ba 1114. Canon. l. I Con?. IHufl. Where GcdiVM worjhipped hi tho/e Idolatrous periods. ■wr tawa topraytn the name of the Lord, and to call thcmfclvcsby thefonncsof God. Otherstakethem in the contrarie fignification, then profanenejje begun to call men by the name of the Lord, az huhhal hkre be (hem yehova. , Tar better undcrftanding of this,we mud marke that NipS hmn TX the ambiguity ofthephrafe is had in the word huhhal, T which in divers conjugations fignifieth diverfly, but in the conjugation hiphil and hopbai it is taken for the moft j part in a bad fenfc, z%E&ek,i9»j.Neythertve\l 1 fufermy : holy name to be profaned : So Num, 30, 3. if a man vow a vow, let him not profane it by his word.So here in the fame conjugation,thc time when this profaneneffe began is fet downe, that in Enofb dayes profaneneffe began among men to call them by the name of the Lord, ac- cording to which fenfe the Iewes expound the fame words^for R>D. Kimcbi faith, tune cceperunt voc&re nomina deaflrorum ejr i dolor um de nomine Dei, that is, Men began I to calltbofe wbofe names were dignified among thefiarres,axd to \cill the names of their idols by the name of God. ( And as R. Salomon faith, they began to give them di- vine worfhip. In particular wee know not whothofe j great men were, to whom they gave this divine wor- [ fhip, but if we will compare the beginning of the fixt C hapter following with this verfe, wefhall fee that the people of the world are ranked in two forts, the fonnes \of God, and the fonnes of men 5 the fonnes of God were , tfaofe that came of Seth, and the fonnes of men that came of Cairn, with whom the fonnes of God married and gave in marriage till the flood came <, Thefe that de- scended ofcW* were they that when they were living called themfelves by the name of the Lot d, and the fonnes of God by calling upon them did profane the name of the Lord. This period of Barbarifme indured from Enofb dayes till the flood, and becauie no writer hath made mention of R.m*6 \NJi,\n his treaufeoiidclatry. Beetle tcvtf. nV3.m* H.a i w. m t ^lt i^m^mm^mrr^^^mmmfm /' mereGodWmrfhwedintbofe Idola trous periods. ofit.it is caiIed«w/««M*wor©Wcure timc# It & caJ _ led *«,&, •r f *ft»ai fcrfa,, to fee Altogether without . fe. ^S" 13 in tteSyrmkdhk&fignifah without^ and being doub- ' led it augments the figoification, for thofe idolaters were ftangers from Godand his Church and without the covenant. Allthetimeofthis firft period, the true worfhip of S^irS^ pt | ftdlu,d ? b " a J r 0f «*«** W» Poftcri- K u day r' wheathcflo ° dcame and deftroy- cdaH who profanely called upon the name of the The fecond Idolatrous religion which began in the fecond period, was called ™e,^, which was thatldo- Isfn?h, W fi ° r ft ffl,P ^J - thcy & ave to g^at Co B querour Si j asm the firft period it was given to men living, io now ttjas giventotheraafterthey weiedead,asto;v7W iSSS£SSSSSS^^ m msthe or ^ a11 * It was called s*^,, 6ccaufcthc*Perfians called the rt.i? Tr, wh9mtt »ey wereconverfant, Satasa I «iMwicy g 4 [h wtede becaufc they were gathered together in multitudes. So the A rab.ans ^gn^Mmifceref^mifitlUne^ confufed mukitudeifortheywereinthispcr^doftimeamrh King -of the Seyth,*m. 6V«.i 4 . Thofe warring pcoDle worfeppedasgods, thofe mighty Conqerourf P f h Jpi f yt Y m j ° r Ido| 3trous worfhip -began after theFWandenduredalongtimeinthcworirevenS a- JUufi. kF*ff.Mifiel t (fank&us (rxvtey. vc\EpiphxQntra % hxrcf t Of jfudaifme. ftmt \>erba.Decetn(«*t ptAcepta^ fcutfuntdc? ccm mewbrsradhCdlta* I Car /I. /*»rM.3. *iort> Confiu Unfit Noahs family wasdire&ed all this time, by the pre- cepts givetvby God to him. The feven n precepts given to Noah were, thefe. Firft, lodgement. Secondly, Blefling, which was onely to blefie the true Ged, Thirdly, that they fhould abftaiae fromftrange wor{hip(thatisJfrom Idolatry. Fourthly, that they (hould not uncover nakedneffe, (that is)to ab- ftaine from inceft and filthy luftst Fiftly,from fhedding ofblood.Sixtly,from rapines. Seventhly,i\fr mmbrum J de ww(thac is)that they (hould not pull a member frsm a living creature. The Apoftles have reference tothofe precepts, when ! they commanded the Gentiles p ahffaine fom fir angled, . from fornication andldolt: Att.i 5 ;.2?.Becaufe thefe were j moft anciently forbidden, and the lews refpefted them I moft,as delivered from Noah unto tfae j Here is commanded, firft, that ye (hall have a God. j Secondly, yc (hall have me for your God. Thirdly , ye (hall " ' ■»■ ! .. '* ! ■ " <» wt,— i »« n - Ofjudaifme. {hall have me onely for your God. Fourthly, yc fhall have me alwayes for your God. re /haS have a God. This propofition condemneth the Barbarian, who liveth without the knowledge of the true God. re /bag have me for your God. As this propofition iufti- fieththc lew andProfelyte,fo it condemneth all herefie and fchifaac of the Sadduce, the Pharife, and Eflfean, this was Iudaifme properly. Lit codemnes the Sadduces who denyed the immorta- lity of the foulc, that there were no Spirits norP Angels. They denied the Scriptures 5 exccpt Mofcs.Mn agno fount feculum nififr&fem (that is) they acknowledged not a time to come,whcn there fliall be a Rcfurredtion ; when as Chrifl: faith^M**. 1 2.$iMeitherin this life^mr in the life to come. Therf ore by the lews they were call Mena- im. velpr$brofi x contentious, or calumnious. ^^ the fonne of Pejifa reafoneth againftthe Sadduces thus, si quodnonfmt^idfuit. Ergo quodfmt , er it: that is, If that which was not, was. therefore thatwhicbwat.jbalLbe. He meant if God created the world of nothing 5 and made ir, may he not make our bodies offomething againe ? II. The Pharifes were a feja4. tDwfjn ElencAjri&ar Ofjudaifme and Uellenifm t * AddkionstOthe Law. f Epsph.adverf. haref, fcl. t Dr*fi* ElenchJrthati uTu^ifctK xR.SafcfnjttGzjs. 1 EpiphsouttahAref, youth. Such are the new Pharifeswhofay, they have w@rkes offupererogation : and as the old Pharfes had their auciarium legisffa have they good worfces to fparc toothers. 3. The f Pharife of £W,whoknockt his headagainft the wall, fo that the blood came.-they carried thornes in their cloathes, and fpred thornes in their beds, that they might flccpe the lefle^and attend their praiers the more* Such are the new Pharifes,thepoenitentiaries,who whip themfelves vntill the blood come downe. 4. The c Pharife of /£*r^ who abftained from doing evill omly^formidtxe pcenx, for feare of punifhment. 5. The Pharife of love who obeyed the Law for love ofvertue. 6. The Pharife of gaine, who tooke any thing in hand to benefit themfelves. 7 The devoted Pharife, that looked or*ely downeward and never upward nor on any fide, becaufehc wore a great mortar on his head. III. The Eifeans were the offTcouring of thofe Pha- rifes, their Religion was, Cot.%. tj.Ta/lenot, touch not, handle notfXhvj would be more precife then the Phari- ks 9 they would fuifer no man to touch them, they faid, Stand farre from me ^ for lam more holy then thou. They dwelt by themfelves without Ierufalem : they cate no- thing but roots, they draolceno wins *Hd»d/enot y tangere hevcistAngere adedendum. So Gen.^.Levit ^l.YejhaB touch no holy things that is, ycefhallnottouehtoeatcit. So 2 Cor. 6.17* Touch none uncleane thing. Ye [ball have me onelyfor your God. This propofition condemnetH the Samaritane or Cut- txan^who worshipped both a true God, and the Idols of the land 5 this was called by *EpiphAmmSamsrttifmHC^ compofed of Iudaifme and Paganifme. YtfitUb&vc me *lmy es fir yottr God. Thisl Ofjudaifme and Heiknijmt. This propofition condemned! the Aramite^the kwes called him the Aramite, who fell backc from the wor- fhip of the true God, he whofe Father was a lew, and his mother an Egyptian(£fw. 24,2 j.27.)falling from the truth/ Targum tranflates him Aramj,So Gal. 3,2 8.the Grdcianjthc Syrian tranflates it Jramtja. Such Apoftates was Terahjhe father o(Atrabdm 9 Ld6at$,Scothct f uch A- ramites *. And afterwards the Gadarens,who made de- fe&ion from the truth. They were called Kupharim^ A* poftates,and there were two forts of them,* Mumerim rbluntarijfx* PAefbomadcoaft ^Voluntary or compeld. The true worftup of God now continued firftin^- brahams family, theft with the Patriarkes, then with the Iudges,then in the Temple,and foto Chrift. E^KMHrpot, or Gr&cifme % is that falfe worfhip which is oppofitctothe truth, revealed by Chrift and hrsApo- ftlcs. When Chrift entred into covenant with his Ele#,he would onely be worfhipped. This is Life et email to know thee onely to be God y and whom thw haftfent Uftu ChriUJoh. 1 7. 3 . Here is commanded : Firft, that ye fhall have a Chrift. Secondly,yee (hall have me foryonr Chrift. Thirdly, yee fhall have me onely for your Chrift. Fourthly yee fhall have me aiwayes for your Chrift, YeJhaShave a Chrtft. This propofition condemne s the Pagans who knew not a Chrift. re (hall b*vet»e for your Cbrifl.TKis proposition con- demnes the Iewes, who acknowledge not Iefus the Son of Aitry, to be their Chrift 5 fo the Herctickcs, who let themfelvesagainft His natures, perlon, union, anddi- ftinftion of natures. The Iewes rejeft lefus the Sonne of Mary, robe their Chrift. They expe& E//W 7//&£/to , to be the fore- runner of Chrift, Gen. Canon, Canon* Canon. IO Ofjnddfme and Herefies. ftio»es, TaLmndfiipifiimc* a UuxtorfSjntgog* Canon, Jllufi. Chrift ^ and they have aProverbe, when they cannot refolve any hard queftionto their Schollers, they fay, Tijbbifilvtt nodos. when Elias Tifhbites (hall come y be will refilve all doubts. But this will be as we fay^Adgractu ca- lendar Jot Elits is already come 2 and they have done to him what theypleafed.Mat, 1 7. 1 2. They looke for a glorious kingdorae, when he comes • When wilt thou reft ore the kingdome to Jfrael ?A&. 1.6. They raile againft the perfon of Chrift, calling him that hanged God : fo they call him crucified^jwfl^ and fubttmen^Levit. 1 3. 5 2. the woofe and the warpe,bccaufe thefe two make the figure «f the croffe. Agaififlbhis righteoufneflej Theyfeeketobeiuftifiedhy their owneworke$\Rom. 1 o. 2 3. And thefe latter Iewes be- ing asked whether they beleevcto be faved by Chrift s rightcoufnefTe ortio^anfwcre^That every Foxe rriuft pay his owneskinne to the fleaer. Againft the Chriftians,who are called after his name, They call thcrn(g0{f»*)the abominable Natiomthey call the Turkes Ifmaelitcs,the Moores C ujhim ,but us Chri- ft ians in defpite^w. The Heretickes,whoimpugne Chrift aatures,or his Perfon,thcy acknowledge net Chrift for their Chrift. There were four eprincipall Heretickes. ¥M,Arius 9 Secondly, Appollinaru. Thirdly, Neftorius. Fourthly, Eutyckcs. They were condemned in fourc CounceIs,in Neece,Conftantinople, Ephefus, and Chalcedon, by foure words ^M^trtelyfztew, perfectly, *\f/*/p«T»fr /*- divifibiliter^ indivi(ibly y k^yx^reouincompofxie^incompO" fcdly^ they denied his Godhead,his ManhoodjUnion of both,and diftin&ion of both. The Heretiks 3 who fet thcmfelves againft His offices, they deny Chrift to be their Chrift, as the Papifts doe. They deny his Kingly office, they afcribe power to the Pope to give lawes to binde the confeience imme- diately, Of Hellenifme. 1 1 j dhtdyAVhen there is but oneLzw-giverj&m^. i 2 . His Prieftly office, offering daylyafacrificcforthe quicke and the dead. His Prophetical! office,wben they take upon them to fupply the defe&s of the Scriptures (as they call them) by traditions. Thou (bait have me enelyfor thy Chrift. This propofiti- on fights againft the Church of Rome, for they feeke to be j uftified by their owne rightcoufneffe, and the righ- teoufneffe of Chrift. They hold.that Chrifts righteouf. nefle merits,and our workes fhould merite. And h Bet- Urmine fayes. Opera Santtorum tinStafanguine Chrift i me- rentur % that is, the workes of the Saints dipped in the I blood of Chrift doe merits Becaufi they beleeved not the truth Jje gave them up to be- leeve * That lye. t Thejf. 2.16. To teach us that Popery is nothing but a mafle of errors, which make up one great lye againft His natures, perfon, offices andrigh- teoufneffe. Te/haU have me ah ayes for your chrilt. The Apoftatcs, who fall away from the knownc truths have him not alwayesfor their Chrift. There are fundry degrees of thefe Apoftates, but the greateft is,when Mi in tote & tetaliter excidunt > *fuch a one was lulian the Apoftate, fuchaoneinSpanifhis czltedrumigado. Chriftianifme^ is that true worfhip, oppofite to this GrAcifme^ it is onely found in the true Orthodoxe Chri- ftian Church, not in the Synagogue of Sathan 5 oranti- chnftian Church. Chap. b BtU*m&$ cLtw Grxci v c ddmr. I* Of the language Jpoken intbefirft period. Carton. Confc thfepMcontrAAppi- enem.Eufeb.de Prtpar. E*4»?e/tc**CyriU, i • contra tultaitum. iAu£*fl.*CMt*'e Det,lil>i6>ca?.ll't09»* E&yiP.i*- Obictt. Jtrf. Chap. III. Of the language which the Father t (pike in the fir ft Period of time^ vntiHthecenftijion of 'Babel. THE language which the Fathers fpakc from the creation to the confufion of Bihl> was the Hebrew tongue. The impofidon of the firft names, fliewes it to bee the Hebrew tongue,as diam, becaufe he was taken out ofthe^r^&.Soc^jtf* (igntfes/fawi£, becaufe (hee was the mother $f all living. So SethoncpM, becaufe Seth wis put in place of his brotber Abel. So Peleg, devifion, becaufethe Countries were divided in his time. c So the names of places (hew, the firft imposition of names to havebeene Hebrew,as^^/,^/^r,iV/>i;x;yaad fuch . So all antiquity is of this judgement. i. This tongue was called the Hebrew tongue^ after the confufion of Babel, from Heber. 2, * It was called the language of Canaan, becaufe the people of God fpake this tongue in Caaaan , nov that they learned it of the Canaanites : for if the Lo*. d would not have them to fpeake the language of Afhdod; Neb. 13.23, 24.25.0^.7.2.3.4.5. farre leffc would he have the to learne the language of the Canaanites, who were accurfedofGod.So^cAr^.so. He blames them for counterfeiting the Ammonites in their fpeech,who were of Amman ^sthek oiAfbdU were. Obieft. Butitmaybefayd, that many of the ancient names of Towncs and places in Canaan, were Hebrew names before Abraham came there,as we may fee in the Booke of Genejis and hfhtta. A?fv. Although thefe names be Hebrew, yet we de- ny that they were impofed by the Canaanites,but by the Hebrews when they came to Canaan, baban the Syrian called Of the languages Jpokw in the lafl periods. called the hill legar Sahadutha^a heape oftvitnejfesjGen 3 1 • 47.but Jacob in Hebrew,changed the name of it,and cal- led it Galeed^a watch Tower. So yec fee the names might be changed from the Canaanitifh into the Hebrew Ian- guage. 3 . This tongue was called the Iewiflj tonguc^speake to ut in the lewijh tongue^ King. i§, 26 )frona the Patri- arch ludah. In this tongue God fpaketothe Patriarchcs, in this tongue the Angels Ipake to men,in this tongue the Pro- phets wrote the old Teftament. This tongue was kept ftillinthe Church in the purity from SemtoArphaxady from Arpbaxad^to Peleg ; This tongue was not a punifli- ment of finne 5 as other languages were,* Alt) propter pec* cat urn voces diffonas habuerunt^ other people for their finne had their languages confufed, but the Church re- tained her language in purity not partaking with the reft in their preemption at Babel. All other tongues to the Church were h\xilingmfnbfannationis^a tongue offcorne^ Pfilm.i 1 4. 1. Becaufe they were but as Barbarians unto them , they were ^opulm peregtim fcrmonis* The Chakly Paraphraft tranflates it, Bar bar i ferments, a Barbarous (peecb. Oj the Languages f^oken in the three laft periods. THe whole world was of oneLanguage.for the fpace oftwothoufands. Gen. 1 1 . 1 , ihe whole earth was efone lip and of one word. After that the Arke refted upon mount Ararat in AJfy- ria> the pofterity of Noah came weftvvard to the plaines of Shinear, where they confulted how they might dwell together and not to goe people the earth (which was contrary to the Lords appointment, who divided to all nations their inheritance y DeHU$i&. that they might rc- plenifk »? Vt idUeftlfxinliniU* {*n#a y it a creatusfuit Mundus inltnguafdn- (lAjalm.leruf. Canon s i4 Of the Ungn&ges fyoken in the three la/l periods. 1 ifli che earth.) Therefore they advife to build a houfeiatbe plaifies of sbinear to dwell ftili together > and this was the original of the Affyrisn momrchie, which began in Ntmrod^ who was the mighty hunter (of mQVi)fof0re the Lord } therc?orc itishid 7 GerjAOAo. that, thebeginningofhi&king&ome was B*tel,Erech, Accad, 4nd I cdneb^inthe Lmd of Sh/nedr;znd I CAiw. Hoitisfaid He began t* be mighty upon the earthy hee went forth te Affur 01 ' Affyri* to enlarge his dominions, andbailded Ninivcjtoi. Rchofotb and CnUh-jx is not properly tranfla- ted that Ajfur went forth of that land and builded Hi nive. After he was dead he was called Belm or Sitwrnm^ and honored as a God among the Bsiy lomans , fo that he was both the originall of the monarchic and idolatrie, which in time becatnea fnare to the children of IfraeL But the Lord ro fcatter this devife oiNsabs parity, while as they were building, made a confufion of their laaguage,where as they had but one language before this bui!ding 5 hegavetoeveryonea feverall language, and none knowing what one another faid, they were forced to leave worke, and to fcatter themfe Ives upon the face of the earth. Epipbamm faith, there were feventy men at this buil- ding, and every one fpake a feverall language, whereup- on he gathers that there are feventy mat email tongues in the world,akhough their propagiftes or branches, and di&~ lefts ox proprietieof fpeech according to divers nati- ons be infinite; the Grecke writers call thefethat were rigiaall of their languages metopes j qwfidivifi in Unguis \ in this divifion,thc firft originall Language (the He- brew)remained pure without a«y mixture of the other tongues, it is the Metropolis of all Languages, for all borrow of it,but it borrowes from n'oncjthey have iome affinity with it, but it hath none with them, nor they among -i r li - i i t *-~ T ri r-*/; is that tongue wbich is derived from a fciatcrxall tongue, either by addition detradion^or interchange of letters, words, or accents! The Syrian yj^ the firft derived tongue from the #*■- «w 'the Af^rw^tonguc.Sccoodly,thcc^,Tbird- ly, the ttfomV/^Fourthiy , the Ardieke, which was al- io called Ke&MtnA) the tongue of KeJUr. Some tongues are derived from thofcagaiac,as from the ?ba>nician tongue , the Awr/Vfc or cmh^inhn tongue, 6 Here wce'aauftc marke a difference betwixt tradux hngua, a derived topgue, either mediately or immedi- ately anda borrowed tongue : for lamjuases borrow- , one of aaothcr,words which are not derived one of ano. i ther. Kir in the Hebrew is called a CHt^mt Kirij* in the s y * j ruck and fbxnkimxm^^ called alio a chty ? hence I commeth C4r/%? i n the P»nickf tongue, of the fecoo^ derivation or Propago pr^agmis 5 but Kloocfolwu a >*r- tf «* word, a Citty fct upon /^ . here it is not a ved word (for the Partis :ono i]e is a mother tongue) I but onely a borrowed word . ih Tigranokm**CtUj \ k^by%r^/^ ther tongue, and therefore onclv borrowed. A»tb in the Hebrew tongue, is called^ ww, * ' gret«eke4d0fcowe,Exol 9 .$ u f r0 m hence is derived, \ I. L'wgud in a: em At i Varro-de Ltng.Lat, C.---.gU -i ■- i. *r Abttb^ a whijlle in the chaldj^ but Ambub in the Latine tongue,* Ambubaiarum collegiajompanies ofMinftrils play, inguponwhijllts . 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 * cur hoc eft ? why is this? for it gives the realon, why the name was foimpofcdj but in the derived tongue, we aske unie hoc eji < from whence is this i And therefore many Ety mologifts are very impertinent, who feeke the reafon of the names, out of derived tongues, and not out of the mother tongue. This word l Satyr, many vcrball Grammatifts labour to derive from the Greeke <™U utHlatiojuiaproni ad w nerem,UcbcroHS\ but we rauft derive it from the firft Ma- /w^fltongu^the Hebrew word Sbagnar. Levit.i j.i.Ye Jhallnot offer yeur children Lefhegnirim, to the hairy ones, that is, ra to the Devils, who appeared in the likeneffe of hairy Goates^ and therfore were czltedSatyres by fome fmall interchangc.-ThisVas fome of the Fathers faults, who derived Hebrew words from Greeke, aspc/cba 3 from **f)e? pat/or, to fuffer, fo lefm from i*®/iw, to cure.- fo kephas ivom*m>*. So Tint arches fault, who derived Sabboth from oBflMJtfr, Baccbanari. The mother tongue gives the reafon of the impofiti . on of the name as being naturall : the derived tongue is bur impofed ex arbitrhjx the pleafure of the Impofer, and oftentimes by chance •, but it never exprefies the nature of the thing. n farre exprefles the matter by this example. An Athenian bought from ArtemidortaX'whQ dwelt in Ephefus a City oflonia)a (lave ; he brings him home to Athens, but knowcs not his name; whether he fhall call him Ion from his Countrey, or Iphefim from the City where he dwelt, or Artemon from his matter whom he fcrved : hee may call him any of thefe at his pleafure. ■ «* l JiJ. Of the mat email tongues. pleafure, but yet none of thefe names (he wes the rcafon ofthefirftifflpoftcioa, as when the name wasirapofed to EfhefaiyArtemi^rus^c. A dialed* is that fpecch, which differeth from the Matern&H 'tongue oaely in pronunciation,and change o£ fomc Vowels and Confonants 3 in divers words of that language. The dialers ia the Hebrew, were firft the Wertftly- mitaMjZsAff.i. TtUUStaMMacivTnr, in their owne lan- guages^. 1. 1^. they pronounced akeldtma, others /aid accld*ma % f© the lifping Efbrtimites faid Sixtieth $ they ofBetumimfaidSkibkietA, ludg.u* So the GaliUani, had their diale^for Peter was koownc to be a Galilean by his fp^ech % Mar. 14,70. *7 mjt. A CORROLARIE, Of the *5\4atcrnalll ongucsin Europe. n ScalitrJ)' CAttj^O Latine. Cspanijb. ^ Italian. C French. {Wallmu Pittomclie. Greeke. In Europe there are e- . leven lM*>S ternall tongues, which are 'theft: rCcmntto, ^ttic^. JJcnic^. J &Mic\.] \» Bee etick' Teutonic\e. n Francic\ > commonly called Languidoc ^moft. ufed. Wallons begins at Ltige> while ye r Vafcon. , come to the confines of Farw. rc^o^i^.^ Limovicen. tPetigurd. < ptfnicb begins at the confines of Turone, and goes towards Bordeaux. Sicilian. Rvtgian* Cretan. Cyprian. Macedonian. spacufm^c ^ ^^i7<*»igj|Oceajv \Wefier. )Eafter. Dutch. Saxon. Vanes. ^Htth. \frifian. ^ Turingian* Englijb. SC9ttifi. >?)enm»1te. S Sweden. ^Nnway. 2iJ!m& Slatonicke. V Mufiruite. \ p0lonisn. < BobtmUn. Pfirt. i Epkote. Tartar. Hungarian. I Finnonkk. 1 Into. 1 Britain*. ^ CaatabrianJ 17. Of all ^mdreds.ton^eSiOndHat'miifraife the L0r& rial. 1 17. Vy flii A£RJU/X4*4}I V«£l»C.IJi«#»* *»w»w«#j» .^jy» -w* -w- Ads 1 o . Gm m »«/ 4» aaepttr of Ferfons ,fo,n«ther of Tongues. Teclofagicb is that which is con - tained from the River Garumne to the Pyrenie hilsj and to the Cdx* *. fafir. •31 #010 GodreVealedbimfelfe extraordinarily to hitJerVants. 1 9 CHAP. IV- How God revealed hitnfetfe extraordinarily to his fetvants, IN theft Idolatrous periods the Lord revealed him- (elfetothcfe who were his fervancs, eyther excraor. dinarily withoucalimeane^or ordinarily by meancs. He revealed himfelfe extraordinarily foure manner of wayes, Jfrf*I*X* Godwin at fandry times and diversm&n- nersfpake in times paft unto the Fathers by the Prophets. Thcfewordsthe Apoftle borrowes out of ffofS.u* / have written to him the great things of mj Law 5 in the Hebrew it is Rabbe 3 whteh words the Apoftle paraphra- fticaUy interprets by two Greeke words ^v^ *; ^av- V 9m, thf fir ft fignificth copiouflyaz having many figures-, the other magnificently or amply many wayes, but hec hath Ooken inore eopioufly and magnificently by his (onneChrift; thefe two words are conjoyned both to- gether % tlof 1 1* to. / have fioken by the Prophets , and I have multiply ed * vifioniandfimilitades by the hands of the Prophets 7 That is , I have revealed my divine myfteries by many and excellent vidons, which was otherwayes in the dayes of Eli when the Word of the Lord was pre- tious, that is. rare, where there was neyther prophecy by word,vifion,or fimilitude. The Lord revealed him eopioufly, and by way of ex- cellency fonre divers wayes, firft by proplufy, fecond- ly by ruah hakkodejh y thirdly, by irim ve Jhummim^ fourth!y,by bath-col. Firft, the Lord revealed himfclfe by prophefic* In 3 Prophet of God there are foure conditions required* firft in his natural! faculties; fecondly, the illumination of thofe faculties, called faflttxMpropbeticfX, thirdly ,tbe ioaprefle of formes in theie faculties; fourthly ,fcnfi:>le fignes. C* Pro- lan wnn R D.KjrMchtfrtfit.itf 20 Hob God revealedbimfelfe Pcophefies arc manifeftcd to three prin cipall facul- ties, fcofc 5 imagination ? aod underftanding, that they he fitted and prepared for it; for thefe three are the fubjeds in which God workes. Theft- three muft be illuftrateor illuminate by hea- venly light and filled with the holy Spirit. Thisilluftration begets the imprcfifion of f enfible, im- giQaryjandintelkauallformesithefirftforcnesarefyrn- bolica!l,thelccondfpirituallor myfticall,andthe third anagogicall. Theexternalland fenfible fignes which muft repre- fent thefe formes to the fenfe and imagination (for all the formes in the underftanding are intelleclualU) if they be apparent to the eyes, then they reprefent foroe* thing, as the cloud, the rocke,thc red fea$as when Abra* /^«iiawChriftsdayin the Ram he rejoyced Joh,%^6. SowhcnMefes fa* in the burning bufh,the affii&ion of the iJymUisJExoL 3 , If they be heard by the eares as voy- ces,as Ellas heard the Lord upon mount Carmd in a loft (till voy ce, or they areTuch voyces that have a fi miJitude with the things we arc fpeakingof, and fuch are para- bles. If thefe formes be reprefented to the Imagination, then a man is cyther deeping,! waking, or in a trance. If they be fleeping, then it is a prophefie By dreames, fuch were lofepbs dreames and Pbaraos^cid Nebucbadne&zdrs j If 3 man be waking then it is called a vifion, and the Pro- phets are called Sters^ fuch were Ieremies two vifions of the fecthing pot, and Almond rod looking towards the North. If a man be in a trance then it is called anextafie^ fuch was EzekielS) Danit/s>Peters, Pau/s^nd hbm. Ifthe vifion be intelle&uall, then the formes muft al- (6 be intelle&uall, without relation to any corporallor imaginary forme, whentheLord comes by his Spirit immediarly and informes the underftanding. Thus hee fhewes extraordinarily to his ferVants. 21 fhewestoE^tfre incarnation of the Word.£/*7. So Ghrifts marriage with his Church, to Dav/d,Pfai.^. and his kingly and prieftly Office,P/S/.uo.This viiion comes neareft to that fight we fhall have in glory, which ©ncly Mefes is faid to have under the Old Teftament 5 for theLordisfaidtofpcake to him face to face,/^/«r be pnim^Ex9d.$ 3. 1 1. but he is faid to fpeake to the people pamm elpanim, as implying a different ;fort of revelati- on>Num. 12.18.be fpake mouth to mouth with him, Drttf.34.lo. a fpeciall priviledge that Mefes had above the reft. Firft,he fpake not with him mtdiante Angela^ as he did to many others 5 thus lofepb fpake to his bre- thren mouth to moutbjthat is, without any interpreters 6*0.45. 1 2. SecogdIy,as the Lord fpake not to himme- diatly by an Angel, foneyther by any forme or fimili* tude,fl(wK;. 1 2 .$. Andtbejimilitude of the Lordjhallbe be- £0/^, as if he fliouldfay, there was no parable there as other Prophets faw, but he faw his owne Creator imme- diatly, fo farre forth as he was able to comprehend. Thirdly, other Prophets were affraid and troubled, and faintiasP^/i/andE^^V/sbut/z^wasnotfo, but he fpake to the Lord as a man fpeaketh with his friend, SW.33.11.asa man is not troubled to heare his friend fpeake, fo neyther was Mtfes when he heard the Lord. Seeing M ofis was fo familiar with the Lord, whether might he prophefic when he lift? The Iewes fay, when he lifted he was cloathed, and prophefic came upon him, neither needed be to 'pre- pare himfelfe,but flood alwayes prepared, as the Angels in their miniftry, and therefore hce prophefied at all times ibut this cannot be, mn habuit prophet/am per lubi- tum, for often times he went to conlult with the Lordj ifthehabitehadbeeneuponhimhe would have anfwe* red any thing immediatly • and although he prophefied _____ C 3 mt aAnf, 21 EoD> God revealed himfelfe \ notalwayes,yet he remained ftill a Prophet^ where we may marke a difference betweene prophetia permanens and moment anea^s Num. 1 1, prophet arunt & non zidtde- runt, that is, they prophefied that day onely .So Deut.^2 2 . he fpake the ten werds & added no more: fuch was the gift of Saul t i Sam t \o % 6. Saul prepkefied all that day and aUthat ntgbtjout he continued not in his prophefie, it was one- ly a temporary gift,given for the confirmation of his cffice.G^ 8. 1 2, it is faid of the Dove,w# addidit redire, fhec returned not againej fuch was the prophefie •fche Seventy Elders, their prophefie was onely but for the time. The vifionby fenfe is not properly a prophefie but a vifion, for a prophefie ever involves fome obfeurity : the ititelle&uall prophefie is not properly a vifion, but an oracle or illuftration of the ciinde- therefore the vifions reprefentedto the imagination are properly called pro- phefies. The imaginary vifions are of three forts. Firft,of true things which arc or maybe, as Zach t $.i.he teeth lefea theHighPcieftaccufedand Satan (landing at his right hand. Secondly, of things which are not but maybe, Dat.q.NefackadncMsrfaw&tKC-cutte, and fo that image of the foure mettles. Thirdly, 1 of fuch things as neither are, were, nor can be , fuch was Daniels vifion of thefe monftrous beafts,!)^^. and thefe monfters in Revel. In all thefe three God workes fome fupernaturall thing in his Prophets,but in a different mannentherefore he is minus prophet a % that fees oncly the image of naturall things,but under (lands no more ; he is mdgis prophets that fees them not but underftands them', as Daniel when he expoun J cd Nebuchadnezzar* dreame; but he is maximm prophet a fhxi excells in both as he underftands the things j leprelented by the fimiiitwdes. Therefore the Angel,| Ezek.l extraordinarily to his /dry ants. *5 E^ek^e^X^ith^Sonneofman^ebo/d vitb thme eyes^ and hexre -with thine eares^andfet thine hettrt upon a// that l{haU fiewtbee* Seeing thefe that prephefied in a trance, had their re- J%*fft* vclation into the imagination, what was that prophecy infpired into tkera? The revelations given to the Prophets were done foure waies.Firfi,by illapfe of the fpirit,illutninating the undemanding. 5econdly,by impreflion of intelleftuall formes. Thirdly, by impreflion or fetting in order the imaginary formes. Fourthly,by expreffing of fome fen- flble formes. In the firft,fecond,and fourth kinds, there can be noabflra&ion of the fenfesj therefore ic mud onely bee in refpeft of the imaginary formes that make a diftra&ion of the fenfes,and this is properly an extafie; example of this we may fee in Dantcl where he was af- 1 fraid^troubkd, and faintin refped of the vifion. But the prophefie which is onely intelle&uail and free I from all fenfible or imaginary formes, is moft excellent and comes neareft to that knowledge which wee (ball have of ©od in glory; for it is a mids betwixt the know- ledge of faith& the knowledge in glory, for it fhewes the vifion to the mindc without ail meanes, as theprophefie which is (hewed to the imagination is a meane betwixt the intelle&uall and that which we have by fenle>as Jacob faw a ladder in his dreame. The prsphefies of the Prophets are like the Egyptians hierogl^phicks expreffed by holy Chara&ers. There- fore to know the true meaning of the Prophets we muft doe two things. Firft, by his words to fearch out the Idea of the vifion, which the Prophet had revealed to him in his imagination. Secondly ,when we have found out the true image of the Idea, to find cut the true fignifi* cation thereof. I: is a very hard thing to fiode out the fecond, as we may feeinZ)tf#/W>beaftsaod thefe in the _____ C4 Revelation, 2 4 Htfto God revealedhitnfelfe tsnpn nn revelation; but where the fpcech is concife and fhort, thefirftisashard, yet the fecondcan never be under- flood without the firft, for no tnaa can draw the picture of Alexanders face which he never faw, unleflfe by the hi. (lory we doe conceive the lineaments of his face, and under ftand the figure of his body in our rainde 5 fo it is concerning thefe vifions, therefore it is faid, Dan.io.i. intelligent ia of us efl , Secondly ,the Lord revealed himfclfc by ruah hakh- defawhen he infpired his fervants with the holy Spirit it was equall with that vifion which isealled intelle&uall, but yet with this difference, thefe that were Prophets continued ftiH Prophets, and they were fet apart by God for that office fo long as they lived: but thefe who were ^•oTrlwroi infpired by the Spirit, did not continue Hill in that calling, but fpake by the Spirit as jheLord plea- fedtomovethemjforZfc^ was a King, and Daniel a Courtier 3 and Ub a Prince, and Salomon was given to id*- latrie, therefore not alwaies infpired .Yet it agrees with prophetie which is intelle<9:uall,in this, that as the Lord illuminated the Prophets what to fpeake, fo in this they did not fo much fpeake by the holy Spirit, as the holy Spirit fpake in tbem himfelfe, as Mark.ii.i6. David faid by the holy Spirit, the Syriack hath it in the holy Spirit, as if the fpirit were fpcaking in him$ therefore the Spirit is fometimes faid to bee in him, andfome- to be upon a man, fometimes to ftay upon him, fome- times to dwell in him 5 therefore the ^Spirit of the Lord comming upon a * man or dwelling in hjm, is called the hand of the Lord, Ezek. i % 3. Ihehmdofthe Lord was ttfonhtmj® £&ci.a.2.and IX. 5. fomerimes it is called the finger of God, Mattb. 12. fometimes a Cloake, for Elifha was confe<^ratc by E/ias Cioake cait upon him, 1 King. 16.19, therefore Chrift Lnk.t^.^9. bids the Apoftks ftay ftill in the City till they extraordinarily to bitfer^ants. *5 they were clothed with verrue from above. Thirdly, the Lord revealed himfelfe by Vrim and Tbwmim, andthefeare alwayes joyned together ex- cept onely in two places of Scripture, Exod.i 7.21. and xS*w,28.8.This revelation was different from the for* racrtwo, for by this the high Prieft did not prophefie/ but when he had put on this breaft-plate, it was a figne to bim that God would anfwer thefe doubts which hee was to askeofhim* therefore it is called the brcaft-plate of judgement, becaufe the Lord gave judgement to bis people inth'Hrdoubtfull cafes. Vrtm and Thummim were not the twelve ftoses fet in the baaft plate f as R D. Kwchi koldzth, neither were they two words in the breaft-plate ingraven in the fame, as hotineffetotbcLord was written in the plate of Gold, and fet upon the High Priefts forehead, as other of the leweshold: but they feeme rather to bee twopretious ftones given by the Lord himfelfe to bee fet into the breaftplate , therefore in the Scripture they are fet downe,EW.2 8. with the demonftrativelparticlc, Hejto fhew the excellency of them by the reft, therefore the Lord faith not, thou (halt make Vrtm and Tba»*mim y £s he had faid of the reft of the breaftphte 3 but he faith,thou fhalt put in the Vrimand Thummim. The manner how the Lord reveakd himfelfe by vrim and Thummim is not exprefly fetdowne in the Scripture, therefore the true meaning thereof is hard tobeetaken up* for lofephta in his third booke of Antiquities fayes when they were to goe^o battle, the Prieft did put his Ephod upon him, lTth^ftones did fliine then they iverc to march forward, hci if they did not ftine then they were to ftayrbut this feemes not to have beene a fuffici- entway tohave dire&ed them in other cafes, neither were there fo many letters in the breaftplate to expreffe the whole anfwer which the Prieft was to give$ as for o»am cam* R, Becha}, ,6 How God revealed bim/elfe iip'-n3 example, when David enquired of the Lord by Abiathar the High.Prieft,2 £4*0,5 ^.whether he (houldgocup againft the Philiftins, the Lord anfwered, Thoufhzlt not goe up , but fetch a compajje behind them, and come upon them over Againft the mnlberrit trees j&c % The ftones could not have manifefted all thefe things to them, and there wan- ted foure letters in the Alphabet to expefle the words. The manner then how the Lord did reveale himfelfc to the High Prieft was this j when the Prieft had put on hisBreaftplate,itwasbutafigneto him that the Lord was to infpire him what to anfwer 3 for as Samfins haire wasafignetohim, that the Lord would continue his ftrength with him as long as he kept his hayre, Samfons ftrength was not in his hayre as in the caufe or in the fub- jeft,. butonely asinthefigne. and as the Apoftles gar- ments and fhaddowes were but fignes of their power that they had in healing miraculoufly : f© Vrim and j Thnmmhn was but a figne, that fo long as hec had it on him, the Lord would anfwer him* \ The fourth fort of revelation was by Bath col, the echo of a voyce? the originall word,ifo/ 5 m the Scriptures when the name of God is joyned with it, it fignifieth Thunder,P/i/.29, the voyce ©f God maketh the Hindes tocaive. So when God was to reveale his will. to his people,he made Thunder as his Trumpet to found be- fore he gave out his decreets £W,i 2. when the Law was giveo.So Uhn 1 2, there came a v©yee fromjieaven, whereupon the people when they heard it faid it was thunder,others faid it was an Angell: So Mark.$ ,i7.the two fonnes of Zebedem were called Boanerges the fonnes of thunder* therefore alwaies where the thunder was heard it wasa token of Gods prefencc,P/2/.8'i.8. iheard the in the jeer et of the Thunder, that is, in the fecret of my glory. With thethunder was alwaies a voyce joy- ned withir, and this was called bath-col >filia veris the daughter extraoriinmly to hitfervants. *7 daughter or echo of the thunder.Such a fore of revelati- on was that which Etijah had, i Kwg.i 9.11. when there came firft a ftrong winde, and rent the mountaines and rockesjafter the winde an Earchquake^and after that fire, and laftcameaftillfmall voyce, and this was bt,th~col Gods revelation to him. So Matth.ijj, there came a voyce from heaven 5 in the Sy riack it isfilia vocis* Thus is underftood that which E^pbazCMylob.^16. that after the vifion there was fil€nce 5 and he heard a voyce ; in the originalIitis a ^Ar/^y?/^//>. So that when the Thunder came alofle 3 it was called c$l, when the voyce came after the thuader 3 it was called bath-col, The Lord withdrew all thefe forts of revelations from his people peece by peece,that they might cleave to the LawofG©d,^/.4.4.and looketolefus Cbrift, whom in the laft dayes they (hould onely heare : So that by this meanes they might come to the right understanding of his will. And thus much for the extraordinary meanes where by God revealed himfelfc to his people. 29 THE FIRST BOOKE OF THE CHRISTIAN £ J2^y GOG ^CONTAINING The ordinary meanes to come by the fin/eeftht Serif turt. — — — - ii i '. i C H A P. I. Of the ordinary meanes thereby God revealed bhn- "Jelfe to his People. N the Introdu&ion to the Book, wc have ipoken how God re- vealed himfelfe extraordinarily to his people without meanes • It followeth then, that in the beginning of this Booke, 3 wee fticw how God reveales him- felfe ordinarily , and with meatus. The ordinary way whereby God reveales himfelfe to his people 3 is by the Scriptures. Ubn $'$9,Searcb the Sir/pines, for they tepjie of we. Canon* tonf. 3° In what language COM*. JBufi. Han CArdl**&. CBcll4l t c.i. III. U Moyfa Gcttu&e fis in Comment jn UfuMojfis extrf ma part?* Hiersnymm in prt'ogs galeato. xS a'/gt animud^erf. i» ZujebxCbr* p>£*\3>l* O* Be^dannotfn CMath.jj 24,. ** In wh*t language the Scriptures ibere written. The Samaritan* Cha- j rafter. The ChaUasan or Ievvi/h Character, mi. v. vi. VII. VIII. i y Sc4'.f£friaBla6. IX. z Talmud.Baijhn,, 20J>°vDt IYH N£T m% paw VpJi #J0 #jd There is one verfc in Exodus^ which was firfl: written in the Egyptiacke tongue, but afterward was tranflated by Moyfes Wo the Hebrew congue,£*M?,i k -x o. Shee cal- led him Mofche, from Mafiha extrabere, becaufe hee was drawne out of the waters. Pharaohs daughter gave him not the name of Moyfes: for in the Egyptiack tongue he was called Memos , as Abemzra teftifaes upon Uxtdus 2. but Mofes gave himfelfe the Hebrew name. Secondly, there are fome words in the Old Tefta- ment which are Egyptiack: Gen.\ 1.42, And they eryed before him ( Abrech) to bow the knee. The are fome Perfian words,as Efther.Seter in the Per- fick tongue is called a Starre y (hc wascald before H*« There arc focneArabick words, as may be feeaein lob Job 6rf.Lehhemjar6 wiv,quicke flefli. Some ycompofedof Egyptiack and Aftick>a$)Exod. 13.6. Totaphotb/ronta/ra^tomkts h T^intheEgyptick tongue,fignifies two ; and Phot in the African tongue,fig- nifiethmwalfo, becaufe they had them written upon foure fides, as upon a faalfe fhcete of Paper foulded in two,and* written upon both fides. \\wn>1 There are fome Syriacke wqrds,<7fl*.3 1,4.7. fy" ^ 4 " haduthajhc heapeof witnefle :* the Hebrews fay there- fore, Let not the Syriack tongue bewUeinthineeyes^hetdufe it is found in the Law^Prephets^andwritten Bwkes. The Hebrew tongue being the mother tongue, the Chaldean and the Syrian but daughters ©f her •, there- fore oftentimes, in the Scriptures, the Chaktean & Sy- rian are called Hebrew./^. ip.iyGalbdtha, a btghfUce, as a Judgement feat, is ufed in the Hebrew, yet this is a Syriack In whabUngmge the Scriptures were Written, 35 Syriack word; So Golgotha, dead mens fcuUs i is called Hcbrew,yct it is a Syriack word, for in the Hebrew it is Golgokth. So in Nchemias 13, the Syriack tongue is called the Hebrew tongue, yet it was not pure He- brew:thcy wrote a letter in the Syriaek tongue, w ch was underftoodinthe Court without any Interpreter, being a derived tongue frona the Hebrew.T^ (pake to them m the Syriaek tongue ,that is,in the Chaldaran tougue,but af- terward the ChalJieandthe Syrianwere diftinguifhed. The holy Ghoftwrore the New Teftament, in the GreekelaBguage- There arcfundry Idioms found in the NewTefta- ment,which are not Greekc. The hearers of the Apoftles were either Iewes or Gentiles : The Iewes were of three forts ; Hebraizing Icwes,Talraundiziag Iewes,and Grcecizing Iewes. The firft gave themfelves to ftuddy the Hebrew Text -. the fecond gave therafelves to reade the Talmud 5 tic third followed the Seventies Tranflation in Grecke. The Gentiles were either Grecians or Latines 5 fo that ye (hall fitade five forts of Idiomcs in the New Teftamtr. Hebraifmes,as firft Hebrew names; as Aceldama, a field of blood 5 Hofanna, falvation ; Sabbotb jc&iHali/u- j4i&,praife the Lord 5 B*r\om % the fonne of Iona 3 Canani- tes y and fuch like $ ^.Hebrew verfes, as Eli Eli iammafa- bachtbanijny God,my God,why haft thou forfaken me. So the New Teftament ufes the Proverbs of the Tal- mud, as they had aProverbe * Are // Pamfeeditha, who can cdufi an Elephant to goe through a needles eye. Thefe ofPambeditba were great braggers, who faid they could doe firange things j hence came that Proverfoe a- raongft them,and Chrift ufes k^Mattb.i^.^. Itiseaficr to caufe a Camel to goe through a needles eye « So this Pro* verbc,^tf.?.5. To kickeagainft the f ricks. So they who fay to their neighbour, Takeout the fir aw out of thine 0x0m \ D teeth. Ez 'M"f« Dan a. 4, Canon, l&uft. a Ant emus K$httjf,de ptoverbtjt Talmuddicii. 54 In fbbat language the lS{tw Tejlament was Written, zCadrnttsDruft I k teetb, heaves this often. T<*&? cut thebexme out of thine owne eye. The *» Babylonian Talmud fhewes bow /4^«« and fAamre, two Sorcerers of Egypt withftood/i^/?^ and mocked him when he wrought bis miracles 5 lay- ing 10 hira, (H^/// thou bring fir aw to Euphrata?) as they would i ay, to carry water into the Sea : for they thought that Moyjes wrought his miracles by Sorcery, whereas the land of Egypt was full of Sorcery -• the Apoftle as fome thinke 5 hath relation to this,2 Tm.^Z. Itnnes and lamer e f which mth flood Aioyfes. The Iewes called, M.7. 3 5. #*&**/)?*, or the Gneci- zing Ic wes-.They followed the Seventies Tranflation. They have many peculiar words, which arc found in no other Greeke Authors $ as d>«0^ a Teftament, and ffvyBnKa a Covenant, in that language are both ©ae thing, and fignific Beritb, or foedm, a Covenant. S® Qnets they translate it both lignum, a cuttc tree, and arborem a growing tree. Whereas other Greeks havctwodi- ftinft words from them, %v\ov ando?> Likewifc ww^*. forthefouleofman, in which fenfen© Greeke Writer before is obfervedtotake the word. So they have fun- dry Latin wprds w €l * they have made Grceke*as c Lime- um % a linnentloth 5 Mdcellum, the fharables • C*far 9 an Emperour; Denariut* a penny • Artemw, afaile; and a number fuch, which Drufius in his Booke intituled Cadmoujmxh obferved.For as many Greeke words were ufed in the Eaft amongft the Hebrew, when Alexan- der ihe Great tranfported Colonies thither; fo many words have bcene borrowed from the Latiaes to the Greekes. The Gentiles were either Greekes er Lannes. Greekes;rh( rcforc ye (hall finde fo many Gra?cifmes in the New Teftanacnt 5 aad verfes cited out of the Greeke Poets. Latiaes; becaufe the Romainc Empire now flcuri- * fhed, Of the Canonic all Sookes of the Old Teftament. 3 5 fticd, therefore fo many Latine wards areufedby the Apoftles writing in Grecke. P ARA G RA P H I I. OftheCanonicat Bakes of the Olitejlament. THe Scriptures being written fey the penmen of the Spirit^ were reduced to a certainc number^ and let in order afterwards, by the Canons of the matters of the great Synagogue-,bence they were called canonicall. The Bookes Canonical* of the Old Teftamenr, arc twenty two. hfcfbuiMnfuoiti nobis nonfat librifed viginti duo , Moy- [is *).& Prophets lihros i^rcliquiq. hymnos in deum & vtuhumAfidprtceptA continent. Wee have nor infinite Bookes.but onely twenty tviO^M^yfes five, and the Pro phets containing thirteene : the orher foare contaiae Hyaines to God,and preceprs for mans life. So Tar gum Cant. 5. ThcfeBookes are divided into the Law, Prophets, and Pfalmes. Tke Hebrewcs dcvide them into the LaWjProphets, and Ketubtm^wriaea Bookes. The Prophets are eyther Rtfionim } t he former; ox A- cbaronimjthe Utter. They are called the firmer, becaufe they defcribed things already done. • Thcfe were lofua, Judges, Samuel , Kings, Chronicles. Samuel is cdki the firft ohhe Prophets,«^^3.24 Omncs Prophet* a Samuele ; i^dlthe Prophets from Samuel. The later Prophets are either the great Prophets or thefmall; They are called the later Prophcts,becaufe they fore- told things to come. The greater are three : Efay Jeremy £zcchiel: the fmall D2 are Paragraph is taat by whici"i we make a tran* fit ion from one fpeech to another. Canon. fonfir; 22.4$ : BkcJt Ddvid in $iritnSantlo\Hm doth David in fyirit call him Lord? A* Prophet is by infpiration and ©iSce a Prophet 5 that is, who continueth ftill a Prophet, as Efay and Jere- my-, thefe were properly called prophets. Againe, there were Prophets by infpiratioir, but they lived not as Prophets, ney ther contiaued they in that calling : for David was a King, and David was a Courtier : f the firft fort, they called them Prophets per mijfionem, Prophets by meffage •the fecond, they called them Prophet £ per fyiritumfanttum^ Prophets by tbe holy Spirit onely 5 becaufe their calling was Hot ftill to be Prophets,there- fore they called their Bookes ^written Bookes. But by this reafon Samuel fliould aot be placed among the Prophets,becaufe he was a Iudge* Although Samuel was a ludge, yet he continued ftill a Prophet, and was Reftar forthe Sehoelc of the Pro- phets. The Lord hath had an efpeciall regard for the prefer- vation of the Bookes ot the Old Teftament, that they fliould not peri{h,norb€ corrupted. The g Hebrews fay, that there isa threefold Crowne 3 firft of the Law,the fecond of the kingdome,and thirdly, ofthepriefthood 2 and that theCrowne of the Law is more glorious then the other two Crowncs, according to that of SaUmon^Prov. %.ij.Byme Kings r eigne. And " they fay, that Efdrts with the ieft of the great Syna- gogue, after the Captivitie, reformed the Common- wealthy Oh\tli. Anfw.. Canon* ISnfii ' g Talmud JtbJuh afi/t % hTatt*i#f.bierc(o/jm 4 Of the Apocryphe bookes of the Old Tejlammt. wealth, from the corruptions of Babel >. Et reflttuerunt magnificentiam in frijlinum /latum, and they reftored the magnificence into theoldifttegritie $ that is,the Law of G@d which excelleth all other in gicatnefTe. Thefc matters of the great Synagogue, whom the Mazorits afterwards followed,* did lundry things for the preservation of the Text. Fir ft, they numbredthe letters, ft condly, the words, thirdly, the verfes of the whole Bible, fourthly ^theirV^^f^^T/^a?, correcti- ons of the Orthography in theMargent- for they fct downetwo letters^;*? w/* €**«£, that is 5 we are to fol- low the reading, and not as it is rvriten. And Cetibvelo kerijeribitnr & non legitvr. It is 7tritten y and not read : laft, they fealed the Canon. The ? Mazorites they called them Siga Hamicha 9$*yiJMTnty!awy The hedge of the Scripture 1 for as the hedge keepes out the theefe. fb doth, the corredionof the Mazorites keepe out the reft of the Corre&ors,that they ftiould not bee bold to correft any thing in che Text. Hence is that faying of theirs- k Tythes are the hedge of a mans riches -.pay thy Tythes and be ricb.fowes are the hedge 0f the fir ft fruits y the hedge of Wijedome isfilence, and the Ma^oriteis thehedgeofthe Law. Para graphe II. Of the A(ocryphe Bookes of the OldTejlamcnt. T He Apocryphe Bookes were thefc, whofe autho- rity was not fcnowne in the Icwifli Church. Thefe bookes the Hebrewes called 1 Genu^m, from the Chaldie word Ganax, abfeondcrt, to hide-, becaufe their authority was not knowne in the Church : there- fore it was, that they forbad their children to reade them,untill they came to mature age.So m in the Prhii- D 3 -five vr 1 * Anfchfe keneftth hd- magnAytht maftcrs of the great Synagogue : fo they were called Rah. a**i}m t ihe mailers of an foe rs. * Is the error of WM3 X iSh\ndl,pcnt4glot. k Talmud '.Bafyhtt, fanon* tfufi. \Scdltg % in Eufe&» Inxttis contra St Uar* aefcr$pt*rd. Canon* n RanoU. lUuft. * Ciryfijt. p iuniui (it Script ma (oftira Bcllar* IBuft. l q Jbifinusin&jnAiUim* r Ori^cft «5p*«tfX^' CE/tph f dcponitr. Of the Apocryfie Bookesofthe Old Teftament. tive Churcb,whenthey were read, the Reader flood but in the inferior place. The Greekes called the Canonick Boekcs i*Mm*, put in % becaufethey were within the Canon, and \y*.*m- yh*<> revealed : tbey oppofe to theft ^eKVAH^aW*/, not to preachy znd &i90K<>v'x}ik Mors**, dimtfsio Moyfisex hoc vtu . The afTuinption QfMrfes or taking him out of this life. In this Booke is defenbed the ftrife which was be* twixt Mnhael and the Divell about the body of Atoy/es, «f which we reade in Inde his Epiftle, lude 9 , So a^to^*- '*<"*. So the Pi opfaecie vfEnochyio Apocrypha leremid. Eptphamm f testifies, that the lewes fent to Egypt to Ptolemte with the Canonkke Scriptures, fevtntie two Apocryph Blokes. Para- Of the Canonicke Bookes eftheHeft) Teftament. 39 Paragraphs III. Of the Ctnonicke Bookes of the New Teftament. THc Bookes of the New Teftament arc Hiftoricall, Do<3rinall,and Prophetical!. Hiftoncall, are either of Chrift or his Apoftles. Of Chrift^he foure Evangehfts : of the Apoftles, the A£ts entreats. The* foure Evangelifts, are like to the. foure Rivers which went about the Garden of Eden to water it, and Chrift in the midft,as a Tree of Life. The Do&i mall bookes^are the foureteene Epiftles of Paul 9 o{ /*oprjoiie,& Peter two, of &£* three 5 ot fudeonc. The Pruphecicall Bookers the Booke of the Reve- lation 5 containing the ftate of the Churchy from the dayes of John to the eadof the world. Pa ra giap h* I III. Of thefealing ifthe Canon of the tvboie Scriptures. FOr if we take the book of thePfalraesas they are di- vided in five bookes,t he twelve Prophets feverally, and the books of Ejtber^ut^and ^Lament at tons ^wvci- ber all together with the bookes of the New Tefta- menr,they will make up this number; an I even as fc- venty valiant men ftood about the bed of SaUmon with Targets : fo the Lord bath fee thefe fc ventie Valiants to defend his Truth. M*,who out-lived the reft of the Apofiles^fcaled the Canon of the whole Scriptures. ReveLiLCurJedukewhoaddes or takes away from the things written m this Booke. The mafters of the great Synagogue who lived to the time of Alexander the Great- for uidtet the High Prieft, of whom Nehemiah raaketh mention,, fealed the Canon of the Old Teftament, and Iohn fealed the New, D4 and (UnoK-> IHnft. Canon . Coif. 4o How the holy Scriptures mufi be expounded tTtrtultM.l-pJc bapttfmdte. JUfift. Canon* Corf. I, 2 3 . and joyned both the Old and the New together. 'The Sadducesrejeded all the Old. Teftament, but the five Bookes ofMoyfes $ Marcion reje&ed. all the E- vangelifts ,but Luke. Etion and Cerintbus reje&ed Ubns Gofpel. The Papifts adde the Apocryphe Bookes to the Scriptures. Prov. 17.15* But ihcfe Are equxdy abhomi- nable before the Lord, He that juftijied the wicked 3 and be that condemned thejufl. P-ARAGR* V. Hw the holy Scriptures muft be expounded. *"pHe Scripture muft be interpreted by the fame Spi- JL ric 3 by which it was infpired. 2 Pet. i, 20.2-j.No Scriptureis of private interpretation. Private interpretation, iseyther Prdter fundamentum veritatis^ befide the ground of verity, ot Prater funda- mtntumJibaisJaeRdc the ground of falvation ; circa fun- damentumfalutUi about the ground of falvation 5 or con* tra fundamentum falut is , or contrary to the foundation offalvation. Pr*ezt, alienaapropoJitOy out of purpoferas * thofe who feeke. Gold in the. earth, iftheymifl^thc veine, they lofe the Gold : fo thofe who interpret Scripture, befides the meaning of the place intreated, they miffe the fenfe of the Scripture. Prater fundamentum falutu ^ is that Interpretation which is not only befide the veritie, but alfo befides the foundation Chrift : this by the Appftle is called, 1 Cor. 3.15. Hay andfiubble^ it (hallburne^ but the builder may btfafe. Ctr t ca fundamentum fahtis^ is that Interpretation, which Of the intern all light fhemng.the true way. which weakneth the foundation^ although i c raze it not direaiy. - Contra fundamentum falut is ^ is that interpretation, which razeth the foundation^/. 2.1?. Npt boldingthe head Chrifi. 2 Peter ^Vnftablefiuleswrefi the Scriptures : s^a*^ It is a word borrowed from torturers, when they put an innocent man upon the racke, and makes him tofpeakc the things he never meant ;fo thefe wreft a fenfe ourof the Scriptures,which the holy- Ghoft never meant. The Iewes have a fable, that Manna had a rafteto every man as he lifted, when he did eate of it. but this fable is re- futed, A&/W.11.5. It is asfalfe, that the Scriptures of God had any fenfe which heretickes lift to give them. True interpretation, is that interpretation which is (hper fundamentum^ up* the foundation and gives the true interpretation of the place intreated. The Do&ors of the Iewes were cald benim^ adijican- tes, Builders, beczuie they were bound to build upon the foundationjM^i 2.10. Para g r. VI. Of the internal! light ^ohichfhevpestbt way to come bj the fenfe of the Scripture. THe meanes to come by the fenfe of the Scripture, are either interoall.or external! , The internal! light whereby we come to the fenfe of the Scripture,isthe holy Spirit. Thenhe opened their understanding, to heieeve the Scrip- ture^Luk.i^.S^Re^veUjlimibiaurem^ Thoutookefla vatle off mine eares,2 Sam.zc.and made m^to undcrftand./Vf- forareauremefl obediential to bore the eare is for obedience; thou boredfl mine eare : but reveUre auremjft intelligent^^ touyvaiU thee&reiifor under flan ding \^l\iz Latines call this dicere in auremjo fpeake in the eare. Para. 41 Wifedomecha£j6, Can§n. llluji. Cano^ 41 Of the externallbetyes Paragr, VI I. Of the externattbelpes to comely thefenfeofthe Serif ture. THe externall helpes, which hclpe us to come by the fenfe of the Scripturc,areeipecially five. I. A/TloAoyifit/toconliderthc Marginall, and line rea- ding of the Scripture. 2. st>^*toao>u, the right poin- ting of the Scripture. 3.*^^^ the right collation of Scripture with Scripture. 4, m ^*, n < t the right tua- flation of a Scripture. 5. <*A/wmt*t*, the cuftomes pro- per to the lewes. CHAP. II. OftheGrfl Helpe* AtTlcKofaer the ^Aar^inaU and Uhe reading. Omarke the line reading, and the Marginall reading .helpes much for the underftaRding ot the Jext in the Hebrew and Grceke. Hiis Marginall reading is fetdowae in the great Mazora Bible in the Margoit and the Texuand joyning both together >is called a double reading. Where the holy Ghoft hath joyned both the rea- dings,thcfe we are to follow. There is the Marginall reading in the Prophet Eja.$ 1. I4.,written in two Icverall words,but having the fignifi- cation of any of them, nipTTpB Fcktbh hahh Omnimoda apertio^ {toopm thvfrifon)or the eyes of the bltnde* For this is meant alio of thofe that are blinders thole thatareinprifon. Thefc two readings our Lord joynes together,/**. 4. 1 S.Tbou b&flfent toe ri^~T\p%PtkM~kfabhfo re fiore fight te toget the true fenfe of Scriptures, 4* to the blin&jHr to open the prifon to thepri finer. If I were rea- diag the 6\. of £/Sj,the firfl: verfc,I might make this line reading: 70 give \figh >to uhe blindt ', as well as to of en the prifon to the pr if oner. 25410:23,20. Bennaija the Sonne of lehojy dab was a *} lively man : but the Marginal! reading hath it (\^a Jlrongman.) This Marginall reading, 1 Chron^i 1.21. is made line reading ; therefore we may joyne them both fafely in the Text Jle was a lively flrong man. 1 Chr. 1 1.11. And /ohananwas the O'tt^n Hafhfbalifht, cheefe of the Captainesfhc Marginall reading, He &** one of the CDwkwnHafhlijhimjkreewhkh marginall reading, 2 Sam. 2 3.1s made line reading,therefore wee may joyne them together, He was one of the threeibiefe C apt awes. Where the holy Ghoft makes that line reading in the New Teftaraent, which is marginall reading in the Old Teftament,we may fafely joyne them both in rhe Text. /Vw.3.24. He gives grace to y waijf& the O n Jy poorebuc 1 Peter 5. He followesthc marginall reading, He gives grace^naymjotheUyvy humble ; therefore wee may fafely joyne them both in the Text 5 He gives grace to the pure humble, Pf*U 6rlo.rho» wilt not fuffer Hhajidecha, thy^\n>On holy ones. In the marginall there is a figne of the plurall number, (hewing that dure is a letter redundant. Peter A£i 2. approves this marginall reading, reading it in the fingular number, Thou wilt not fuffer tthajiadeha % thy Tj'Vpn holy one to fee corruption. The marginal! readings of the Mazorites we may ufe them for Uluftr.uioa, (where they are not approved by the holy Ghoft) although wee may not make them line reading. It- they impure not the credit of the Scripture, or is contrary to xc Efa. Canon* •I ExempU Canon* 1. 44 Of the marginall and line reading. i E xample. ObieB. I Anf. Efi.65.9. In their affliftions they were ^ 1 Lo i {not) of- flitted; the marginall reading may lerve for illuftrati- on; In all their affl/tiions ^ Lo^he) was af flitted jo wit; Chrift bearing our ilnnes. 1 King, 21 ^.lofaphathad^W *far^ ten Ships which went toOphjr: the Marginal! reading hath it, lofaphat 7)V>V Afah jntie [hippes which went to Ophyr. Here the one cleareth the other, he made fliipps and how many fhipps he made. Deut.2 1,7. Our hands h*ve not Shophcheh fudit H3&P fhedde. /In the Angular number) the marginall reading hath it ^^fuderunt in the plurail number : to fignifie, that every one in particular fhall purge himfelfe, and all of them fhould proteft that they had not flied that inno- cent blood. But the Mazorites marginall reading feemes to bee contrary to the Text*, therefore we may not ufe it for iliuftration. Prov^i. Tender and youngwas I '}&? Liphne ^before my mother 1 but the marginall reading hath it, Tender and young was I '33 v Libne^ before the fonnes of my mother: Here the marginall reading feemes to be contrary to the Text -.for Salomons mother had no fonnes but £4/4- mon^ and the child who was begotten in adultery, who died fo foone as he was borne. "Salomons mother had moe fonnes, xchron.y 5. wherefore the marginall reading may well ftand for iliuftration, (Tender and young was I before mj mother)md {tender and young was I before the fonnes of my mother} that is,of them all beft beloved. ButtheTextfayes, Vnicmeram matrismea, I wad my mothers melyfonne : then it may feeme fhee had no more fonnes but Salomon ? /raimranflatesir, t vnieut i id eft : , vnice dtUBm^ hee was Of the external! meanes. 45 was his mothers beft beloved of all his brethren. The marginall reading feemes to bec contrary to the Text 3 2 King.S .io» Aki^ die fa Lo, non vivendo vives, quhojlendit mibi Iehovah ^ cum ctrto moriturum\ Goe and fay unto bim^ thou (halt not recover : for the Lord bath (hew- ed me that be (ball fur ely die. Tbc marginall reading hath it thus ; Goe fay unto him^ thou [halt recover ^although the Lord bath (hewed to mehce /kali fur eh dye. Abi^ die fa Lo^eijvivendo vivos quamvis D minus often dit mi he cum moriturum. The marginall reading is not contrary to the Text, but fcrves for illuft rating j^/^/rri (Jubaudi) non viven- do vives : Got and tell him (te v it) be (ball not live^becaufe the Lord told me that hefbiUcertainely die. But the marginall reading feemes to be the right rea- ding here, joyning emor ^ith/^by Mackapb^dicei, and then a Comma. Adack*ph is not a fynta&ick accent > but-Euphonickej therefore * luntus in his laft tranflacion, foHowes the line J reading (die non) and not the marginal! reading die ei, as he did in his firft tranflation. How (hall I know,?/i/.a2.i5.that this(Caar*,tky ^^"1 digged m J hands and my feet) is the right linerea- ding,and not this, caari as fjfigji Lyon. Firft by the Grammatical! helpes$for caaru with Ga- rnet* (ignifieth (to digg<) but with Pacach {as a Lyon:) it is here with Cametz, therefore it fiiould be read they dig* ged) and loi is put for Van. 2.Thecircumftanceof the Text will leade us to reade, {they digged) for every mem • ber of the Text hatha proper word ioyned with it • Dogges compaffed me about ± the company of the wicked in y vironedmc, Pfal. 22 : then the laft member fhould not want the owne proper verbe 5 they digged. 3.? Johannes Ifaic Ltttita teftifies^that he fatv a Pfalrer,wherein it was plainely Objett. 2 sAnfrti ObjeSl* AnffH $&$+ Anfw. I. ^lobAnneslfdAc Le$}fA. 4 6 %A^U, z Trd*fiit*7*J* *!/*'• met. trtmtdte. Of the Margin all and Line reading. (fanon. Example* Canon. II. Mnft. I 1 Example. plainely written, Caarit> and not Caari. 4. * A^uila^Wo was a great enemy to Chrift) followed Caaru, they dig- ged, hyyvw, turp/ter fasciarunt minus mets, idefl crmn- I tarunt,They filthily defiled my bands fbaxis jsritb blood ,And | the * fevency *>£*?> foderunt, digged : and the tranflation which the Ethiopians and Indians ufe in the Chaldy tongue, hath Caarnfodernnt digged, as b Petrus QtUtinm certifies and fo theSyriake veriioa hath xyfttranffixe- runt. No translator may put the marginail reading in the Text % ualeflc it be approved by the holy G haft . Wa cannot tranflate, Pfel&i. 1 5 . Tkey digged Lyon-like my hands and my feet. so, 1 King. 1 6. 2 6,the line reading hath it {in bisfinnes) the marginail hi 6#yfo#e: we txuift not put both ia the Text hetCjrjfingulftpeceatis eitu,for every one of his fins, but ufe it for illustration onely. Ecclejiafies 4. 1 7. Keepe thy foot e, in the marginal!,^/* thy feete: Wee rauft not tranflate it fo, keepe both thy feete. Where the Mazorite notes feerae to impaire the ere, dit of the Text, there we ar e not to follow them. The Mazorites of Tyberiat will feeme to be more mo- deft then the Text, and to put the holy Ghoft to fchoole as it were,to teach him to fpcakc. 2 King. 1 8. 27. They (halldrinke their owne pijfe . but in the marginail, they will put it in more modeft termes • They Jhalldrinke the water of their orvne feete : but, to the cleans, aUthingt are cleanest. 1 . u . 2 King. 6i AgabbofBones dung : but for modefty they fe t in the tmrgent , That which comes out oft he holes of the Doves. They Yay this phrafe, Indiget firaminibus (njt,be hath need to make -water. They will no' fay, Veut. 28. Subagitabit earn, Hee frail know her, as the Text hath it : but in the margent,/fr/&jtf lye with her. For Of the Margimll and Line reading. 47 For the Files or the Hameroids^ i £409.4.4. they put in the raargent tehorim Holes \ and they poynt the firft word O'Sap? }Aarifc* Hdtntmdsy with the poynts of CD>")ntt3 high holes, to fignifie, that the Iaft mud bee read tor the firft. Scheva is never made a gutturall let- ter. So they reade lebevab with the points of adonia or elohim* As they would fhew themfelves forfooth more mo- deft then Pen-men of the holy Ghoft; fo they would (hew themfelves more element then the holy Ghoft. There are foure Bookes in the Old Teftament, which end with threatnings, but the penult verfes^of thefe Bookes are msrc milde^ therefore they have caufed to Print them over againc, and adde to every one of thefe Bookes, the penult verfes after the Jaft. Thenote ofthe foure Bookes is fet downeby S/gU, or their abbreviate on in the end of Ecclejiaftas 5 lod foxE/ai**-, TatiovTe- rignatzar^ The twelve /mail Prophets, of which JAalachj is the Iaft ? Cafb for Lamentations • and Ceph for Coheletb^ Eccefiaftes* Becaufe the Iaft verfe in Efay is terrible, (and their fire [hall not tee quenched) they have caufcd to Print over a- gaine the penult verfe : And it (hall come topajje, thttfrom month to month ^ and from Sahbath io Sabbath^ that allflzfh fhaUeome and how before me:(o they have dealt with the o- ther three bookes,adding the penulcveife to every one ofthe m # As they will fhew themfelves mere clement then the holy Ghoft $ fo they will take upon them to cenfure pla- ces which they thinke defective in the Text. This is their note in the margent, Gen m $. 8. that there arc 28. verfes in the midft of this verfe wanting • a large conference of Cain *vith Abel, which is fet downe in the 1 Chaidy Paraphraft. But (& dixit) hejfake, fignifieth not only BtAnpbolim* Bttchhtrm* II. PPW III> 48 Of t be right pointing of Scriptures. I 111. L\bJom*cdp.l> Ex midrsjh* only co held a Ion g conference, but alfo to fpeake fricfi d - ly with one,andtoconverfc with him. Thefe are the ccnfures of the Icwes tfTyberits, but they are not found in the great and firft Mazora. Where the double reading of the tvtazorites is con- trary to the Text, icfliouldbee altogether reie&cd and cafloflf. When * Onim the fourth was call out by Antiecbus Uhe great, from the Priefthood of lerufalera, heefled to Egypt,and there built a Temple iu Heliopolis,allcdging Ejay 19.17* for him ; reading the Text thus {And one of tk em (hill be the Citty of Din Cberes tbeSunne : for onnflfc/w, i§firnftfon\ theChaldy Pharaphraftioynps them both together, The ctty eftke Sunne fbtUbede* flreyed. This double reading is contrary to the Text, for there might not bee any Temple built for the wor (hip of God, but at Lerufalemu Confer Deut. 5. with the 4»of lohn. CHAPTER.III. Ofthefecondhelpe. aytu.79K9y'uL i or the fight printing of a, Scripture . He letters in the Scriptures have two fort of points, either in valour or in figure*, the points in valour were from the beginning delivered by Moyfes in mount Sinoijdwx the figures of them were found out after* wards by the Mazorites, and no confonant can bee pro- nounced without them. Of the latter points, the Icwcs fty in the Ierufotymitan Talmud, Cthun cnllebu cegn*. pbalo fidphfhs, Letters without points are like a body without a foflle; and fo Zobar faith, bdkore belo bamme- tbeg carrtketb bcto barezkn, He who readerh without points Of the right pointing of Scripture. points,is as he who rydeth without a bridle. And againe b£te\tW % colpern(bfhefognalderechhatagnami>» L& tot Lo^ Every expofition that is not according to the points and accents,is not to be followed: the lewes call the accents ugnynm hecaufe they feafon the reading, and give it the right reli(h,as fawce doth the meat. Many goc about topioue that the Scriptures had the figures ofthe vowell points arid accents from the begin- ning jbecaufe wuhont nera the letters cannot be pro- nounced, and that there are many of the accents fet downe in the Talmud before the Mazorites found them out. But weemuft underftand that every letter in the Hebrew hath the owne valour natural!y,and every word the owne accent whereby it is pronounced, and every phrafe may bee read and underftood without any of them, and it may bee proved by the argument taken from the nature of all other languages in the world, and the argument is this. Neither: 4 the 4rabicke,Striack y Cbalde, or any other diale&s of the Hebrew had any vowels or accents in figurefrom the beginning, but are lately found out for tohelpetfeofethatare not trained up naturally in that language ; but the Hebrew, being natnrall to the Icwes they needed none of them, for they had onely three letters of the Alphabet that ferved them for vowels V-N- the propofition is proved by the analogic of other languages as in the Greeke, for it is not above 200 \ y cares fince the vowels and accents were found out, as may be fecne in their old manufcripts,where all the mat- tergoeth forward, as one continued wo^for C^dmm who was the firft: originall of chem gave them oncly fix- teene letters, and thefe lacked many ofthe vovvels,but had no figures of the accents. Sothe ancient Latins (aid twefcxbene^ptere for petcrt* and fotheiEthiopiansat this day have no vowels, neytfaes the Peiffans who have but E eight 49 fc3»»ya. Vhn&ipjtat, ScaLlnoiufi. 5° Of the right pointing of Scripture. Canon. r. Exemp/e Where this ftarre * is place < . it {he wes al waie s ti,c wrong reading. £ Talma* tfut after daughter^ thought that fhe was to offer her offering for her fori as well as for her daughter, con- trary to the Scripture , for the male childe was to be.cic- . cumcifed the eyght day, and confequently wascleane« and the females were citcurncifed in the males. The fbnnes offactb fay to Bamor^Gen i^,\^ShaUvpe give our Sifter to one that is uncircumctfedi But this rvemUconfent unto you jhat every malt be cir cumcifed among you. Deut % 25. 2.3. Forty ftripes jhatt thou give him^ but no moe. The Ieweshad a tradition of giving the guilty thirty nine ftripes, but not full forty. 2 Cor 1 1 . 21. I received of tht I en es thrice forty ftripes lacking one : thereafon com- monly is,why they fubftracled one was for piety: but the ground ofthefubftra&ion wasthecuftome of thelewes following the c 7>/^W/4^reading,omitting the diftin#i» on which is intheText^fbrtheTeKt diftinguifheth thefe two, Hee Jhall be beaten before him with a certaine number •, then it fubioynes. Thou jhaltbeate him with forty ftripes: but the Talmudickereading ioynes them both together, pacing by the point, ( He jhall be beaten before him with a certain number fifth the numbcrtfforty)t\&t is>that which goes next unto forty , or immediately before forty $ the Text (ayes not (fay they) forty in number : for then full forty muft bee underftood- but becaufe the Text fayes, Bammijper in numero, in number, he would fay 5 Let him be beaten with as many ftripes as hee may beare accor- ding to his defert. I Sam^.q, Before the light of God went out in the Temple, Samueljlept. The not reading the point made a wrong readicg.tf*- forethe light of God went bui^ * Samuel Jleptiy the Temple ;. No man might Cn in the Temple, farre leffcfleepcini*. The King fate only in the outward Court, and tW Prieft ftood : therefore when Samuel flept, he sflept in^ a Chao* beinr as isfuppofed the Sonne of lofeph. Atxv'fMv®' incept*, is not conftrued herewith the Geni- tive caTewWmeTw, but is put abfokitely here, accor- ding to the Hebrew phrafe • as in Gen.9,20. Tunc cue- for at ?(oe plant are. vineam, To plant a Vineyard, and drinke of the wine thereof. The wrong reading is thus 5 Then he ^eganto be about thirty yeares of age) without any diftin. dion. Vionyfim following the wrong pointing \ makes him but (even and twenty yw^mmJMg^ee began hu Mini- ftery. Keplerus makes him T^^nhis Miniftery in the beginning ofhts thirtieth yeare. But he began his Minifte- ry in the beginning of his thirtie one # yeare, being full thirty. E 3 fohn IO S(oLemend.temp$r. 54 Of the right pointing of Scripture. hh* 17. 3 .This is life eternalize know thee onely to be true Cody and whom thou haft fent chrift. This is the true rca^ ding. The Arians pointed the place wrong , thus 5 This U life eternaltto kno w thee onely, * to be the true God^and whom thou haft fent Chrift. So they would feclude Chrift from being true God: For the exclufive particle ^h, belongs not to the fubieflum,li ft cter naff, but totheattribute^Tlfo true God. Which particle in the Greeke fheweth cleare* tyi jf^y^'^^^iai^cvovd^ivov^chv : and the fence is this - That ye may know the Father to he that God, who is onely ve+ ry God. It the Comma were put after(only)thcnit would feclude the attribute, the true God, from the Sonne, and the holy Ghoft ■: but when it is rightly placed/it fecludcs the attribute onely from Creatures. Solus Pater eft Deus, (folusjfecludit attributum, ab alijsperfonis, fed vera leclic ab omnibus Creaturis. 2Thef 3.14 Jf any hearken mt to ourfyeech by anEpiftle, notefuchaman. The wrong pointing is this $ If any man hearken not to our /}eech, * note him by an Epiftle. For it is not the Theft felonians, but /Wthat ftiould write the Epiftle. RtveK 1 3 .Swhefenames are not written m the book of the Lambeftaine.from the beginning of the world* Slaine,htxe is not referred to thefe words ^ from the beginning of the world, but to the words going before 5 written in the Lambes books from the begining of the world. Ad % i9.%.Then /aid Paul: John verily baptized with the baptifme of repentance, faying unto the people 5 That they fl)ould 'bdeeve in him which fhould come after him, ( that is) in Cbrift hfa : So wbjj^mJmrdhtm^ they were baptized in the Lord lefts* : Tffi^ffl!? right pointing. That they (hould beleeve in him which fhould come after hsm, that is, in Chrift lefa, and when they heard him, * &c , taking them for Lukes words : This isthe wrong reading. The Of the right pointing of Scripture. The right reading makes thefe to be Pauls words ( and hearing them they were baptized) that is Johns hearers hea- ring himfelfe. The wrong reading makes them Lukes words and fo make the twelve men whom John baptized to be rebaptized againe by Paul. Eftheri.%. There was a certain lew, whofi name was Mordecai, thefinneoflair> the/onne ofshemai, thefonne of Kifh y *a man ofiemini 5 which hadbeene carried away from letufalem with the captivity. Trie right pointing is,not to make a Comma after Kifi, but alter lemint : for if it be fet after Kifhfhtn the relative will have relation to Mordecai $then Mordicai fhould have lived from the captivity of leconiah, till the Perfian Monarchy. Therefore farcha fet upon &fh/i$but/emi- incifum^nd hath not the force of a full Comma. For the Hebrewes have their Semi-incifa, inctfa, membra^ pun- ftaxmembrum, properly is the point which anfwersto the Grecke Colon. laso.z.t^.Tefeethen how that ofworhes^amanisiufiified, and not of faith onely .This is the right reading. The wrong pointing is, lhatofworkesamanisiufiifi- ed, and not of faith * onely. If it were thuspointed, then if fhould carry this fenfc , Ye (ee then that a man is iuBified by worlces and not onely iu- ftified by faith : That is, Tnat he is both iuHifitd by workes and faith • but the point is to be placed before and, and (tovov is to be referred to ^W. fignifying, Fidefola vel folitaria^T be faith that is alone : It is one thing to fay,that yian is notiufiifed by faith only: which lames never faith, and were a condradi&ion to Paul : and another thing to fay, That a man is not iuflifitdby faith alone, which is moft true,and Paul never denyed it. That this is the right pointing, and that the place hath this meaning ; it is evident thus, • Firft,by the drift of the place, which is not to ihew, E 4 what 55 !?• 5* Of the right pointing of Scripture. what place faith hath in iuftiBcation, for that is Pauls drift. Rom.q. 5. But to (hew what faith k is, that hath place in iuftification againft Selifidians. Secondly, By the examples alledged, for Abraham^ wasiuftificd before God, long before the oblation of J/iac^and Rababs words could not iuftifie her before God, becanfe fhc was ftained with many imperfe&ions. Thirdly, by collation of other places of the facne Text, verfe.14. where he fpeakethof the having of faith with- workes : and not of iuftifying by workes with faith. Fourthly, the Syriack tranflatc it fide fob, faith alone, Fiftly, verfe to.x^h l ?ya p without workes is dead, that is, Thatfiith which bath no workes is dead : and nor, Faith without workes is dead, as Best diftinguifheth well « as if faith were quickned by workes. Laftly, when^rarfignifieth onely^ and not aloxe/itis other wayes placed, 4sfyfr**ir&i the Greekes vfe to fpeake : But placing it after ^m^i^vh, it fignifies ^™, fide fo lit aria. I conclude this then a thatweareiuftified by faith with workes aJfociative 9 but not by faith and workes copulative. I worfhip Chrift with his flefli afi$cU- tivc^ but not Chrift and his flefh copulative. So,I honour the King with his Crownc ajjociative^ but, I honour not the King and his Crowne copulative* The commands are pointed after another manner,thei* any of the reft of the Scriptures 5 forfomcofrhem ye (ball fee diftinguifhed by a full point, and lightly alfo ye fhall fee Atnach and Zakepb katon^ that is, Colon and Comma maior both ioy ned, the ficft as a note of greater diftinft ion, and this of a leffer. So ye fhall fee SiBut\ and ^/*tt£,ioyned together after fome of them. Whence came this divers pointing of the Law f The reafen which the Iewesgive is ridiculous, they hy tjie commaccfcareallioyned together without any full diftin&ion , Bedibbur ecbad, fermwe vno, at one fpecch, A full point, & a colon, Objeft. Ofcoflation of Scripture Tbith Scripture. fpecch,thatls,without any reft, becaufeGod pronoun- ced them all with one breath. They arediftinguifheda- gaine,fay they,bccaufe man cannot withoutrefting pro- nounce them. But the truth is,that the commands, as they are di- ftinguifliedjfo there is a full point, to make the diftin&i. on$ but beeaufe there is a a grcateffinitie araongftthern, therefore it is alfo that they are lightly diftinguifhed ; and it is to be marked, that thefe commands which are fet ciowne without any conjugation in Exedtathe 2 o.Deut. 5, 1 8. arc fet downe with a copulative, Thoujbdt not mur» der y ztid 9 thou (bait not commit adnltry^o teach us the con- joyning of the commands as into one body, which muft alio be done inonepra&ife. The Schoolemen fay well, Totaokdte&t/d eji topu/ativajhc whole law is copulative. CHAP. Illl; Ofthe third Helpe. Av&M}la> or c$U*t?on of Serif wt with Swipture. OUation of Scripture with Scripture, is a moft profitable helpe to bring us to the lenfe of the Scripture, ai/roj^being afTured that the Lord had called us to preach the Gofpel unto them. As the middle lampe of the Candleftick .being en%h- ned from the fire of the Altar, one lampe gave light to another ; (o tte Word of God having light from lefus Chrift^one Scripturethen gives light to another. • Thclewesufually conferred Scripture with Scripture, A3. \fXUer* < 58 Of collation of Scripture *bith Scripture. 1 TdltoudXibJcbAgeiA* BrMlhU'Hceitf^ aV and ends them all in a yeare,allowing a Se&ion to every Sabboth. Thcfe Se&ions were called Parafcha in the Law^and Haphtarab in the Prophets.as ye would fay,di- vifions jOr a diftinguifhed part of the Text. They were called alfo Sydra^ Sedar y ot tfin^inthe Chal- die : and 'the Apoftle Colef.i. 17. 18. hath relation to this manner, w p&p« t& tym, in parte Sabbatbi : it was cal- led * Pereck y or Cbeleck, as yec would fay , /* traftatttde fefio y places for their feafts : for they had fo much allot- ted for them to reade in their feafts. Thefe Se&ions were diftinguifhed by three great fesa. in the Law, and by three great r?m in the Prophets. But there is one of them fim^j.i 8. which is not diftin- guifhed as the reft,by three great P.P.P. And the Iewes givetherealbntobethis, becaufe it is the (hutting up of the Booke of Genefis % yea and of the w bole Law and Prophets, to the commingof theMefliasrand becaufe the time of his comming was not exprefly fet downc $ therefore they continued this Se&ion with the former. The occafion why they joy ned thefe parts of the Pro- phets, with thefe of the Law, was this ; when they were under the perfecution of Antiocbus Epif banes ^ iMach.y. 4 3,He polluted the Temple^tookc away Circumchicn, and forbad the reading of Moyfes Law under paine of death > therefore they called him Antiocbm harafcbi y An- tiochm thcrvicked.'NQw leaft they fliould altogether want the reading of Moyfes Law,they made choice of certaine parts of the Prophets, flaoft anfwerable to the parts of the Law which they read before. As for this place,sfarre. The Of collation of Serif me with Scripture. 59 The fecond diftin&ion was this 5 Thefe were the gene- rations *fNoak y Gen.6. 9. In place of thefe words, they made choife of the words of the Propher 3 E/*j> 54.11. Cant after Hissing thou barren : for as the fir ft place in- treats of che naturall generation of Noab$o doth this, of the fpirituall generation of the Church, Their third diftin&ion was, Gen.t i.i.Abi tibi^Goe un. to a land: For this, rfhey made choice of the fortie of Efay /rom the 25/verfe to the fixteenth of the forty one Chapter : for as in this Se&ioa of Gene fit, the departing of^r^jwoutofhisownc Contrey to a ftraageland is handled;fo in this Sc&ion of the Prophet E/ay^ there is a comfort fct do wne to the Ifraelites, inbaoifhmenr. And lo forth to the end of the Law ^ as ye may m fee the places paralleld in the end of the Hebrew Bible. When the tyrannie of Anti$cbm\vz% ended, they te- ganagainc to reade Mofeszkcx the old manner,and they read ftill the places of the Prophets with him. Thefe places ef the Prophets they called ffapbtara from Patar cejfare^to ccafe,for they being ended, they went home , and he was called Ntpbtir ceflater, who read this laft part in the Prophets. When they ended the reading of the Law, they had a fcaft, which they called Schimckath tora, Utitia legit, the joy of the Law : this was the 2 3 ,of Tizri* Thefe Sections or divifions received in the Lirurgie ©ftheChurch,wereno*D/ < iw* mftitutionti, by divine appointment : for oftentimes they make a Se&ion, where there fhould be continuance of the Hiftory . The eleventh ofGenefis^t the 32. vcrfe 5 is fcparateby their Section, from Genefis the twelfth, where the Hi. ftory is continued j for God fpakc thefe things to Aha* &iiw wben he was inMefoporamia, before heecameto Charran s ^.thatis,intheweeke. The lewes 10 theEaft be- gan thisfaft,upon Dijmtt, and ended it in Dy«w, the fift day ofthe weeke. This collation of Scripture with Scripture, the Apo- ftles afterward ufed it. \ The two Tcftamcnts arc Gods two Silver Trumpets, i and his two lips ,as it were, breathing out onetruth; When the Apoftles cite Scripture to confirme their doctrine, it is not becaufe their do&rine ftandsmneede of confirmationYas ours doth, For aSmentre ljers> E/aj 9.t7.)Butitisforoarcauft, to let us fee the harmony and confent that is betwixt the Old and New Teftament. °Thc Of collation of Scripture with Scripture. ° The Iewes fay well, The Uw needs m fortification. When the Apoftlcs compare Scripture with Scrip, ture, fomctimes the reference is in expreffe words : fometimes the collation is in the matter, and not in-the wards. Scrip turn elf invocibtac? [enptum eff in rebus \ k is written in the words and the matter. Zacb. 6ai. A branch fhaffrife^Netzer^Efiy i i.i.Matth. 2 .{Behold befbaBjkc called a Na^arite.J Nelzerit, and not a NatyitiThe Evangelift expounds the Prophet in fenfe, though not in words, for Chrift was not a Nazarite. Therefore thefe words in M^w rtiould be interpret ted,M^/A.2.23.hefhaIlbecalIeda Flower or a Branchy the Scripture cals'a child a Branch ^nd a branch a child. So the Hebrews cals (Bath) a Daughter, and the apple of the eye, becaufe his daughter is as deare to him as the ap- ple of his eye : Per Metalepftn^ ©ne word put for ano- ther 5 having fome fimilitu ic. When the Apoftlcs cite the Teftimoaies ©f the^Old Teftament/ometimes they change fome thing for illu- ftration. Micha. 5.1 .But thou Beth lem Ephrata^rt the lea ft of the Rulers ofludah 3 out of thee (hall come forth to me, who JhaS be Ruler in Jfrael. But Mattb.2,6. And thou/halt not be the leaffi : That which Matthew (zycs^Micah infinuatcs,0»/ of thee /hall come he who fhatl not be the lea ft : and fAicabs words may be read thus, by an interrogation, Art thou the lea ft of the Ruler s>Tb*u art not : as Job fay es Job 40.30. Wilt thou draw the Whale with the hooke ? that is 3 thou canft not. Efay 22.13. Let us eate^ let us drinhe^for the morrow wee (hall dye : But the Apoftle, r Cor. 15.3 a. puts it in the pre- fctit ume-.The morrow we dye.Vor illuftration, tocxpreffe thebold&etfeof thefeSadduces & Epicures, who would eatc and drinkc fecurely, although tl^ey were preient I todie:andthe Chaldie Paraphraft zdde$,{and not rife _^ . againe) \ 6x o 'Talmud. Hlercf ohs mitdnum. Canon. Cbrjefep t Canon. Ill* I.& \x ample. 6z Of collation of Scripture with Scripture. gaine)to (hew that thefe Epicures looked not for the rc- furre&ion- P faLqs.j. Mine eare baft thou pearcedibut the ApoftIe, ; Hebrewes io.5.hathitthus $ A body baft than fitted tome for illuft ration : Chrifts obedience began at his eare, but his whole body was obedient when hee offered himfelfe upon the Croffc, Pfal 47. 5. J4V afcendedup on high and received gifts : but Epbefq.S.He ajcended up on high and gave gifts. For illu. ftration,all the gifts which Chrift received, he received them to this end, that he might beftew them npon his Church. PfaL 5 i- 4. That thou may eft be pure ftben thou iudgefi : but Rom, 3.4* That thou may eft overcome when thou mdgeft, for illuftration, for they who are pure overcome in iupgement. Sometimes the Apoftlcs adde fome things for illu- ftration. Exod. 2 %.With Hyfop and Scarlet .• but Hebrews 9 19* heeaddes, Hyfop and Scarlet moK y becaufeall the Scar- Jet about the Sandiuary wasofwooll Xylinum^ which was the wooll ota tree : for there was no Silke in the Ta- bernacle, °(asfomeconjedure) becaufeitcomesofthe Worme, a creeping thing which was uncleane by the Law, therefore By fins was fine linnen of Egypt, and not Silke. Dent. S. 5. Thou /halt love the Lord thy Godwithallthy heart rf ou/e y and ftrength : and Chrift addes* yjm.fiot moimtai- aous,therefore he leaves out pertinently, upon the moun- tains* Exod. 2 0.1 2 . Honour thy father and thy mother i that thy dates may be long in the land, which the Lord thy God give th thee :but the Apoftle tothe Epbejians, Ephef 6.3. repea- ting the fame, leaves out (which the Lord thy God giveth thee) For the Christians were not to goe to Canaan to dwell againe. Collation of Scripture with Scripture, is either in the phrafe, when we compare the phrafe of the Old Tcfta- ment with the Ncwror in thetype & the thing figmfied. Thirdly, in the type with the antitype. 1 Pet. 3, 2 1. In all thefe we muft take heede that our vaiet^u* be U* 3like. Of phrafes not rightly matched, nothing is concluded. Exod.t^S.Hic efifangis Tejlamentifeufcederis* This is the blood of the covenant . Math. 2 6.1 8. Hoc efljanguis mem \ 1 his U my blood. Thefe two places are not well matched j the one place , is proper, the other is tropicall • for when Mofes fayes, This is thkbiood of tbt Covenant, he pointed at the blood of the facrifice,which was blood indced:but whe Chrift fayes,i cor. n .24.Ldr.22.20.The wine which was in the Cup, was a facrament of his blood. 1 Cor. 1 1 • Hoc facite, the lefuites expound it fitcrtficate facrifice So ludg. 12.15. Facer e bcedum* idejlfacrijicare y to Cation. V Canon. Canon. 1 Obictt. Anfo. 6 4 Of collation of Scripture *toith Scripture. tokillaGoat. Thcfc places are not rightly compa- red. Facerebcedo, to kill a Goate ^facere vitula, to kill a Calfe jgfi facrificare x tofacrifice ^ fd facer ev it ulam > is onely mattare^ to flay. Gen. 18.7. So Ex0d.12.1j. So Exod.29.md $o.Faceye tuvencam. is not there tefacri- fice^but to flay and prepare ir,thac it may be a facrifice. fudges 13-15. Faciem>M cor Am t$ haeium caprarum, fig- nifies, Let us facrifice for thee a fad ; therefore,/* *m hee- dumfigni&cs here Jojaerifice. Thefe are the words of Mm ah and his Wife, to the Angell, whom they knew not to be an Aagell. What anfwers the Angell? If yee hoUmt /liS I mli not eale of your meats ^ and if ye offer a fieri fice^ offer it to God : So Fa- cere beedum^ is both to prepare the Kid> that it may he eaten ^ and, to kill it % that it may be ready to be fieri ficed : but it ne- ver fignifies, to facrifice. To compare the prophecy and the event,gives great light to the Scriptures, if they be rightly watched. Gen, q 9 : 1 o. the Scepter fiatf not depart from luda tilt Shi- locome. When Gabiuius the Pro-confull eftablifhed fiueSy- nedrions of equall authority . (the fir ft in Ierufalem s the fecond, in Gadara $ the third in Amathus ; the fourth, in Icricl^o; the fift, in Saphar. ) Yet the Scepter was not ! raken away from iuda^ although it was weakned much • and it is to be marked, that there hangs a Scepter (till a- bove their heads where they fat in Synedrio, to put them in mindc, that the Scepter fliould not depart from them till Shiio came 5 neither did it depart from them till Chrifl: was borne: p then Herod killed thofe of the Syne- drion, and tookc the government to hiecfclfe. h r. 3 5 , 1 8, And there foaRnot want one ofthepojlerity of hn&dab^ to (land before me for ever. The accomphfhment of this Prophecy was, iwhen the Canon. II oV£un*i*dercpt&< I id. ^lfcphfii. qScJigJI****™ Of Collation ofScriptureTbith Scripture. *5 the chafidim repaired the rujnes of the Temple, in the time of the MaMies, and utitill the ddlru6T:ion of the Temple. Zach.i i.i. And the gates of Lihanus fhaB be opened. Tiic r Iewes fay, that this prophecy was accompiifocd forty yeares before the dcftru&ion of the Temple, which is called: Vomm fylvxtibaw. Thehoufeoftheforreft oihibanm^ i Kings]. This is to be marked, becaufe the veile of the Temple rent intwo, iuft forty yearesbe- fore the dcftru&ion of the Temple. In the Syriackeit iSjfacicsTemplifciJJa eft, The face of the Temple was rent. jfr/lkhs^ 1 2. SionfhaB be flowed like afield. The accompliflitnentj when Turnus Ruffmcamt in with a Plough, and tilled up the very ground of the Tempi? i f for the Romans* when any Citty rebelled a- gainft them, they caiifecl to plough it up with a plough , as it was thdr cuilome when they built Citties$ fir ft they drew a draught round about them with a plough. Dw12.11. Af4f.24.15, Afidtbe abomination of defela- latfanfhallbefetttp. The accomplifliment of the Prophecy x when the Ro- mans caufeddifplay inthc Teraple,the fpread Eagle^and theabhominations, contrary to the Law. Lul£ 1 9 . 4 4. Aftonc [hall not be left upon a fione. The acfompliflhment 14 when Itslianxhz Apoftate hyred the Iewcs to build the Temple of lerufalem againe, they began firft to raze the old foundation, and not to leave a ftoneupona ftoneinit; here they accomplifh the Pro- phecy, but there comes a fire which fcattersthem, that they did never build a new Temple againe. When a wrong accomplifliment is applied to a pro- phecy,they are noc right paralleld. Efay.y.S. And within three/core and jiyeyeareS) Bpbraim (hall be deftrojed bom being a people. f F The 4.JW.39. CSeaL cdnift tftgejr pdg, I©4# t Afextnder *h Ale?.* u TripdttMficr Itki, cap^% % dcl^tdno* Canon. 66 Of Collation of Scripture Mth Scripture X $0Z.0?7> y liter con ruf % Talm< UnlMchrsfm, zEvfehJnVitaCen- f?antt?it» 2 Efdr.ii 45 .1 hefaileaccomplifbment, when the If- raelites went into the Couatrey of Arfarat in Tartary 3 beyond the Gafpian hills, inclofed there by the Sabba- ticall Rivenbut the true accomplifhment was,when they were carried unto the land of Medea by Aflarrkadon,2 King 17.6. Efay ly.And he fial! enter into Egypt, and the Idols Jhall faille/are him. A falfe accomplifhment, x when Chrift fled to Egypt (Tome fay), all the Idols fell do wne before him^-ancl that the tree Perfea bowed thrice downe and did homage to him. This was the fault of the Ancients, that ft rained the prophecies toomuch,in applying them to Chrift. Nam .23.17. There jbaHarife a Starre in facok A wrong accomplishment, f when Ben Coshi y in the dayesof Hadrian the Emperour, gathered a multitude of Iewe's together, calling himfelfe Ben Ctkiba, filium fteff£, The Sonne of a starre, applying this prophecy to hirnfelfe : but experience taught him afterward, that he was Bar cbefiba to them, Tbefonneofa lye. But the true accomplifhment is in Chrift, who was the itucStarrea- rifing cut of the Eaft^Luk, 1 . Zach. 1 4. 20. And in that day holimffe to the Lord /ball he written in the horfehridles. A falfe accomplishment, when Helena found the Crofle of Chrift, and put a peece of * it in the bridle oi Con ft an- tine her fonne. But the true accomplifhment, is under the kingdome of Chrift, When all things are madeholyto thofe that are deane^ Tit. 1 . 1 5 , PfaLvi.nJhottfhalt tread upon the Serpent >and the Cocka trice. A falfr accorr plifhment,whcn Pope Alexander fet his foot upon the necke of Fr edericke Barbarojja, and troad upon him. But a true accomplifhment, when Chrift.did tread Sachan under feete. Of collation of Scripture with Scripture. 67 Mdnc 1. 1 1. And there [bd be x dune offering offered to the Lordin^/I places. Afalfeaccomplifhoient, when the Papifts apply this to the MafTe: for all the faithfull f who are a royall Prieft- hoodto God) offers this fpirituali offering to the Lord. The Prophet fpeaking of the fpirituall worihip of the Gofpel,expre(Tes it often by the ceremonies of the Law: Efay.i9.29.Efay.65.'7.M4S.}. 4. they mention the burnt offerings, the (heepe of Kedar, theramraes ofNsbaijotb, and to goe to lerufalem. This facriSce which the Prophet fpeakes of, is under the NewT^ftamcnc: bat the fpirituall facrifices of pray - er, and vertues of charity, were common to the Iewes under the Law. The Chriftian worihip,that fucceeded the Iewifli wor- ship, was not meerely fpirituall as ours, for they had car- nail facrifices with their fpirituall. 2. Although the wor- fliip of God was ftiil fpirituall,(and no worlhip may fuc- ceed it ) yet the fame in fubftancecame forth in divers manner : fo the worfhip of Chriftians, did fucceede the lewifly hat was covered. Many mere examples might be fet do wne } concerning Dittologie, or double reading 5 Stigmatologie, or right poyming - 3 Analogic or right Collation: But Iftudy to brevity. For any diligent man, by belpeoftheCa- oons % and examples fet downe, may make up a whole Booke of fuch, the way being made plaine before him. CHAP. V. Of the fourth helpc. Ms7*ty2&7*, or the Tran/lition of a Scripture >or * the Tranjlaionfrom one tongue to Another. THE Tranflationofthe Scripture^outoftheOrigi- nail tongues, into. other Languages, is a profitable F 2 helpe Objett. $s4nf#i f Mt9*f?£fof. Cano*. OfTranJlation of Scripture. helpe for cheunderftandiogof the Scriptures. There is into a Text Paraphrajis, Metaphrajis y and Ec- phrafis. Metaphrajis, is when we tranflate out of one language to another, as neere the words as we can . Parapbrafisjs when we follow not the words fo flrid- ly, but by a larger circuited words, wee expreffethe fenfe. Ecphr ajis jswhen we make a narratienonely, accor- dtng to the fenfe, having no refpe& to the words,. A MeUphrafe^ Deut.iz. 6.YeJhatt not kill the dam up- on the Egget Jonathan Paraphrafeth it thus; As our Father in heaven is mercifully fibe ye mere ifu It upon earth ; there- fore in one day y ejhaltnot kill the Cow and the Calfe 9 the Ewe and the Lambe. The Ecphrafis ofityTefiallnot be cruel!. Lemt.i9 2%. The Metaphrafe, Hewhopollutetb himfelfe with t hefoule of the dead. The P^raphraft, (With the bone ofthefoule) to let us un- der ftand, that by foule there 5 he meanes the body. Ecphrafe 3 He whopoHutes himfelfe. Ifitbefaid, that which is not authenticke fhouldnet be read in the Church, no Tranflation is authenticke, therefore it fhould not be read in the Church. Al'tquideflprimartb authentkum^ primarily authentick, aliquidfecundarib, fecondarily authenticke- a Transla- tion is authenticke, in fo farre as it agrees with the origi- nal]. How farre are we bound to beleeve a Tranflation } Here we nauft ufe the diftin&ion ©f Kecefsitas confe- qnentu> neceflity of themfelves 5 and neeefsttas confequen- ti^xht thing that followes on them: Necefsitate coufequen- tis* wee are bound onely to beleeve the Scriptures for themfelves ; we beleeve a Tranflation, necefsitate confe- qucntUy puttingtIiis,or this, f that is ) we beleeve a Tran- flation.) Of Tranflation of the Scripture. 69 flatioa, in fofarrcas it is agreeable eotheauthenticke Scripture. Paragraphs I. Of the mcefsity of a Tranflation. \yf\Tltbout Tranflation, the Scriptures could not be * * underftood by forraine people. 1 €$r. 14.11. Ifljpeake in an unknowne tongue,, jam hut 44 4 Barbarian. When Ptolom&m Philadelphm had gotten the Coppy of the Hebrew Bible out of Iudaea, to put it in his Libra- ry in Alexandria, he underftanding nothing of it, faid$ * lVhatpr$fitet6afealedupfiuntaine y ora hidden treafure? therefore he fcnt to Iudara for learned men, to tranflate the Bible. Paragraphb I L Of the Seventies Tranflation* THis Tranflation of the Seventy, was the firft Tran- flation, which ever was of the Bible, and it was by Gods fpeciall providence , that it was translated by them : for by it the Lord made a way to the calling of the Gentiles^ there was no Tranflation before it in the daies of Alexander the Great, or above : for w hatfoe vcr Plato or Arifiotk learned of it, it was by Tradition 3 not bv Tranflation. Thefeventy were not QicWiv&,ltJ/pired immediately by t he holy Ghoft, when they translated this Scripture. Ofpurpofe they ftudied to change fomc places , for hare of giving offence to Ptolomie^ and his Quccne. ( Ui no. ifwep/eafe men, then we are not tbefervants $f Cbrifl. • When \ thilip came to the Oracle oi Apollo, the Prtefts F 3 cau- Canon. Onfiu limit. zEpipbs Me fonder. bfofeph.'i&.l 4nti?*^f. The Apoftles thcmfelves followed the feventiesTran- fiationin moft things : therefore their authority muft be ■more univeriallj then any other private mans Tranfla- tion. It was great preemption in the orientall Ievres* who dwelt ar Baby lon,{and keepe ftill the originall Text) to kecpe a yearely faft called * Angaria ^bQczute the Bible v> as Tranflated in Greeke by the feventy . and rbey fay, that there was three dayes univerfall darkeneffewhenit was tranflated, and they call the wefterne Iewesinderi- fion (who follow the feveoties Tranflation) Kirakmir phr.ang^ hftionem retrerfam: The backward reading, be* cauf e they reade from the left hand to the right. They called the other reading, Hakkoregipktit, which is y frcm the right-b'Atidt$.tbe lef KThz wefterne Iewcs were (aid. Oftranflaitonofthe Scripture. 71 {hid idmyia' MM aty-j^te ^Legere E^yptiacc , chads, Toufe the Greeke tongue : they were called HeUew/l*, bccaufe they ufed the Greeke Tranflation in their Syna* gogues, Vpon * this, there arofe a great contention betwixt thelcwesandthe Grecians, Aft. 6. i. That is, the Grar- cizing lewes-and the ether Iewes who kept the Hebrew Text,thechiefe of thefe dwclurr Babylon, i. Peter 5. 1 5. This hatred continued afterward when the Gnecizing Icwes had their Synagogues diftinguifhed from other Iewes > % v Beni*mfo Tftdelenfis faith , that in his time there were two (ores of Iewes in Alexandria , Babyk- chim & ikriki#>id> eftfirmzantium, & non Grtcizamwm^ Gr seizing Iewes , and not Gr seizing \ for the Babylonian Iewes followed foot the Greeke Text. L/earne to put a difference betwixt thefe three forts of Iewes: Fir ft, the Hebrewes who dwtlcftillinPala?- ftina : Secondly , thefe who were carried away to Baby- Ion, 1 Vet. 5.15. Thirdly, He Bern (I a , or Grtcizing Iewes, lohn j.willhegoe to the differ fed Greekes> It was a great preemption in the Babylonian Iewes, to hate fo greatly the Weftem Iewes,who followed the feventies Tranflation , feeing the Apoftlesthcrafclves followes them in many things. The feventy differed from the Hebrew Text in ma- ny things , becaufe they followed the Syriacke tongue, which was then moft irnife. K Ffi/.i. Rd/cbang in the Hebrew tongue^fignifies him who was condemned '-, but in the Syriacke tongue , it fig- nifies him who was wicked. The feventy following the Syriacke > tranflates Hara- fhagnA*>**$*t , wicked; for none were condemned but thofe who were wicked, Pfat. 51.4. That thott may be )uiifit^n thy [fetches ^and pure when thou judgefl, But the fcuenry turn?* it, i£ mfo«s irvincas ^andmay overcome: which ration the Apoftle follows iScMnEufebi kBinUminTtidel, fan on. i Sxawp 2 Example. 74 Ofdivcrfe Tranjlati$ns of the Scripture. J Example. followes,^w f 34. The feveaty following the Syriacke, translates the word, as the Syriacke hath it. For Zeka in the Syriacke tongue , (igniftes to overcme, thefe who are pure overcome in judgement. 2 S4w.24.15. Dabxr in the Hebrew,Ggnifics the Pe^ in th e Syriacke it is called Mittens, Death 5 and the fe- venty following the Syriack,and Ubn 7. R*v. 6.9. cals it 8 * wo*, Death,, This Translation of the feveaty perifhed , when the Library of Ptolemie was bur at by P*wp uu- \dcr A ttgu/lffs S ever us ^ a Saraaritane^who becaufe hee I could not get a place of dignity amongftthem, came to the lewes, and was circumcifed the fecond time. (For they ufed to circumcife them anew againe, who made defection to the Samaritanes , or came from them J The fife Tranflation , was found iaclofed in a -Barrel] at Iericho , and it is called the fift Tranflatioa. The The third tranff*tion. The fift tranflation. OfdiVerfe Translations of the Scriptun The fixt Tranflation, was found in the yeere of Chrift 23o.atNicomedi2. Ortgen joypied all thefc together in one volume; the feventieth ,that o[i^dq»ih , oiThcodofion 7 Symmachtu^ two Coppiesofthe Originalljonein Hebrew letters and another in Greeke Chara&ers : for which the booke was called HexafU j then he addes the other two , and then iz is called OfitpU. Herein the Providence of God is to be feefte • as the Lord made the Mazorites the inftruments 5 to kcepe the reading uncorrupt : fo he made Origen the Inftrunaent, (who was otherwaies but a bad TextualI)to preferve the beft Tranflation*. TcrtullUn* teftifies,that in Serapso, ( the Library of PtolomU ) the feventies Translation was put in Hebrew Ierters,and was uled to be read in their Synagogues. In fome of their Synagogues, they read both the He- brew and the Grceke, as at this day * and fotnetimes they uCcto reade the Hebrcw 5 and the Targum. In ° the dayes of lufimUn the Emperour.the old con- tention among the lewes revived: fome feeking that the Hebrew only fhould be read: fame againe 5 that the Greek onely fhould be read, TheEmperour allowestheHe- brew,and the feventics Tranflation to bee read : he dif- chargesaltoge/her^uTgp^creT?, that part of the Idmud^ called Mifchm \ becaufe it is full of old Wives fables 3 but hcallQwes^uTtpadr;y 5 the fecond Tranflation oiAquiU, Parage, IV. Vaults in a Tranflation. VvVTHenaText isTranflated **t**W*, lightly ,(a s v * the Greekes fpeakothen a Tranfla t i on 1S fervile. A Traaflator is not bound to tranflate word by word. vbtnLo ,is tranflated,£*jb io.havt»gn$ children .But M*^. 22.25 *bwi*g nsfejede. Min 75 The fixt tranflation. N*t4* n Tcrteh © I»Jlinj* N9*stf,/ m Canon, I. ExemfU 7* Of the faults that may be in a iranjlatbn . Canon* 2 gnos ctrcttittts htbens , having a largsPara- phrafe. fAincha 5 The meale offering , Affs 7.42. is tranflated Bviria^ Incenfe. But Heb. io,;,?r?fo94r«, Nexoflaint. A Tranihtion muft n<*tbe* Luxuriant: for theAthe Paraphrafe is in place of Tranflating. As men povvring Wine out of oae veffeil into ano- ther , take heed 3 that the vent be not too great, for then the Wine will corrupt. So,ifa Tranflator take too great liberty to himfelfe, he may corrupt the fe nfe The Apoftles # hen they cite Scripture ; they are not Tranllators ; and therefore they are not bound to the worcis , but may adde or paire : and yet as let ome faith* * they give the full feafc rfreffeddowne and running over . Luke 6. A Translation muft not be barbarous. The Iefuite thinketh that the Pope may make a bar- barous wor J good 5 but hee thought otherwaies , who faid ^Romanum Imperatorem \us hominibus civit&tudare pofe, non item vocthm. The Romane Empcrour may give Laws to men in Cicyjbut he cannot give Lawsrowords. He muft not be €p he puts Album 1 foprognalmah luvenctt- la, a Virgine, he puts abfeondita 5 becaufe thefewere true Ety mologies in derivation. A Tranflator muft not affeft &iwf oriap 5 Newnejfe of words. This was * Cafia/io his fault : as Sequefter, a Mid-man, Pro mediator? - y genius pro Angclo, an Angell ; obtrtttare pro % lerome. Canon. 5- Canon. p Hier.ad Pdmmaeh* de optimo genere tnterpr* ^anon. 'it Cafla'h* Of the faults that may be in a tranflation . pro blafphemare^to blafpheme: £oinfundereprobaptiz*are y to baptize 3 and Refpnblica for Ecclefia^ the Church, A Translator muft not be malicious. When our Lord hung upon the Crofle , the Thornes but fcratched his skinne^ but the fpeare pcarccd his fide: fo fame tranflations but raifes the skin : but there is an- other malicious tranflation which pierceth the fide of Chrift and his word. Efiy 7. Behold a Virgin (hall bear e a Sonne. Aquilaoi purpofe,todifgrace Ieius *Chrift,tranfiatesit 5 £and fo they pierce the truth alfo. But what, will yce make lerome , that worthy inftru* mem of God , a piercer of Chrifts fide? God forbid : But the feventy , when they tranflated Prov.8. 2 z*Canam c KTi(rh creavtt , and not s>ct«^to 3 /^- dit {Cod created me ) for ( GoApejfefiedme.) They did not of malice ftabChrift,but indeed they raifed his skin. When the Arrians (who deny cd Chrifts Divinity)lightcd upon this place, they (tabbed Chrift by it; So Jerome, at the firft tranflating fund ry things amiffe,heebut raifed theskinae* but the Papifts jufti. fying all the errors in that Tranflation that goeth un- der his name 3 and preferring it to the Originall , in ef- fect ftabs the Lord. Did not Sixtus Sluinttu the Pope, for the juftifying of the vulgar Latine , fet out a Greeke Bible by Cardinall Carapha , Anno 157$. tocaufe men beleeve, that the Latine was according to the ancient Greeke, whereas the Greek was forged according to the Latine. And this is worft ofall,when they would make Paul privie to their forgery . There is a place cited out of the foureteene Pfelme, and out of other places of Scripture, which places, becaufe they are cited together, Rom, 3. They 77 Canon , 6 lllufi. I Example. CdH4w } they thought it no compound of Cauda and Nt the affixt,but -cf CaMHyandlod, iotCaz »4«,figuifies 3 nidificate or ere are y or confittucre. EcclcfijJ$ctti 24, fol lovves the feme error, pofsidtre. PP . N$iiiftciie* Obje& 9 Anfw* ?s Canon. Canon, 2 What things to bee obferVed in a tran flat ion. They dare bee bold to joyfflc them all together in the foureteene Pftlme •, affirming that Paul read them fo m i the feventie , and that outofchefeventy they were fet downe fo , Rom. 3. And fo they reade them ftill in their Churches^coatrary to the Originall. Paragi, V. What things arc to bee obferved in a Tranjlation, WOrds which have beene kept ftill originally, (hould not be tranflated, &>«r 9*&w&'.'s*$0mti. So lames $. A fiends into the eat es of the LordofSaUaotb. Sabotb ^Haliluia , Amen , BelialjccA fuch words are re- ceived into al languages,thercf ore needs no Tranflatioit. Words appropriate fhould not be tranflated to any other ufe , but kept for the ufe they were appropriate to. Gen. 49. 1 6. Safer virum feparatii^Natur)afratribftsfuu fpen the man (eparatt from his brethren. Here we cannot tranflate [Uupon the man &aNa&artte from his Brethren: becaufe Na&arite^is a word appropriate to the Nazarites. Ecc/.2.$. I planted Orchards : but in the Hebrew it is,/ planted Par adifes : yet we cannot traaflateit Paradifes, beeaufeit is appropriate. 2 Sam. 1 9 . That ye be not to me an adverfaryxLefitan, we cannot tranflate it here, That ye be not a Satan to me , For Satan is appropriate to the Divdl now. Luke 18.12 Jfajl tnsfe in the weeke-.in the Greeke it is, In the Sabbotb-yet we cannot tranflate it fo^becaufe Sab. both is a word appropriate to the Sabboth day. Markey.q. 7 he Pharijiesmfh the Cupsim the Greeke it is 5 £*///^//fo/» 3 yet we cannot tranflate it Baptize , be- caufe it is a word appropriate to Baptifme. Matt 20. AtcLw& cannot be tranflated Deacon^but a Ser~ ?/j#/,becaufe this word Deacon , is appropriate through ufe, tQClurch/ervants. _______ Proper What things to be obferVed in a tranflation. Proper names when they are interpreted in another language • the interpretation fhould not bee tranflated, asThomas called Didymtu , wee cannot tranflate it here (twins. ) Co Talitha, Dorcas, we cannot tranflate it a Roe$ lb Cephas, peter, a Jtone. But where itis anappellative^ al- though interpreted ^ yet we may give the interprc ration §i\t,%%Eiima6,fcitn< ,arabice ^ by interpretation Magus, we may tranflate a fylagztfar?; fo Abba,Pater , Father ^Shih, which is by interpretation,/^^. Words which have degenerate from the ffrft impofi - tioojfliovld not be ufed in a Tranflation. Hof.2 . \6,re jh all call me no more But, Lord, but 1/chi, my htuband. So idiota, i.C&r. 14. fhould not be tranflated an | idtote now,but a private w^becaufe we take idiote now for a Poole. 1 Peter 5. 3. xtf f & Dei , fhould not be tranfla- ted Gods cteargiejbeczuk Cleargy is not taken for Clear ks, but Gods portion or / to let the n4ylesgnw.Deut.21. Toparethe nailes, 2 Sim.ip 9 $o£- /ev*rec4puv y TvitftuptheheAd^inGen 40,11, is either to ftefemtmAn^ or to hang him. So Tranfeat r pre- fumptuoufly : bmExod.14.Wttb a high band, that is, cou- ragioufly 1 Qn\elo^ with an uncovered hud s that is 3 not be. inga'Tiamcd, for they that were aihamed covered their hesds. Words which have a contrary fenfe, may eafiiybee knowne,as BlefieGodanddie, lob 1 . Here it might be eafi- ly underftood, that the contrary is meant, that is, Curfe GoiSoDe»t.2i % 9 ,v e forte fanciificetur plenitude jem'wis % ideft 9 polluatur 5 Leaft thou defile the increafe ofthv feed. So, 1 King.i 1 . 1 2 . Nabotb hadblejJedGod : that is, 'he cur- fcdGod.So 1 S Am.i^Cedoinnecentem jhztisjbe i uilty. When they tend towards the cxtreame, then they fhould be moft taken heed unto. GaonfigmBesfatt, Excellency >,and the* Pridt y Pwt.S. i4.Hecre we.muft take heed how to tranflate the word , _ G for * Canon. 8* What things to he obfernjed in aTranflation. In malum. Canon* Pro lehou^Siemefi no- men DeU 2, i H'leronM &'!**$• zsfnfw. r. Example 5 Druftn Exod. Canon* for they that are excellent men, fall foonc into pride. So Shatah to drinke, fignifies, to be merry to/obriety^ Gen.^ 34,and to be drunkenfitn,?: becaufc men when they are merry, if they take not heed, may fall into drunkenneffe; therefore the Translator had need to make the difference ohhefetwo. * A Tranflator is not to adde a word to the Text, but where the feofe urges it. Levit.i^w.Andthe Egyptian blafi>bemed(the Nameof) God-, they adde this word (2(amt) whereas Hafhem fig- nifies God. fo that nothing ilioald be added. Gen^ l \»Ani Cain Jpake to ha brother Abel : hee fayes not $• dixit (ilia) CainSo it was when they were in the field: fomethings is underftood, but fhjuld notbefupplyed, becaufe the holy Ghoft hath not expreflcd it. * The La- tine Interpreter {upp\ks,Egrediamurfora*)Letus go forth. The Samarirane Coppie fupplies, Mrtw&iKThmAovy Let mgoeto the field. But targumleruf. fupplies a long refe> rence. MarkS. 1 2 . Iftherefhallbe afignegivt* to this Nation, Nothing fhould be fuppliedherc (as fome profanely doe ) Let me not be God y ot fuch. How (hall fuch fort of fpeeches be fupplied then ? Some bavetranflated them by fimplcaffirmations,but it is better in a Tranflatiou, that the fpeech be kept ftill, "without any fupply, for then the grace of the fpeech is more perceived. Exod 9.31. And the wheat l e was hidden (in the ground) and the Barley was in the eare. This fupply, hidden {in the ground) is contrary to experience,? For,tn no Countrey there is fuch difference betwixt thefe three $ that is, the Fljxe boiled, when the Wheate is hidden in the ground, and the Barley in the eare ; therefore it fhould be cranfla- ted And the Whea*e W& * not [hut out. InaTianflation, weemuft fhun that which hath the fhew What things to be objerVedin a Tranflation. 8? * %c4\iger in Emend. a fiahumu adaperire^ be thou opened : but the Grcckc phrafe hath if *m0am*«p, videre^ tolookeup, Mark.jAi. TheHebrewes % 5 'Gifts blinds the eyes of the open-, but in our language heeisfaidtobeepen, whofe eye-lid^are notfhut, al- though he fee not. G 2 * So * Shindt, Cano x> flie w of any hyperbole as farre as we can, either in excef ftyOxdcfcfiH. In cxccSq $ E/ay. 4.9.12* dad t hey fbatt come from China.. *This Tranflation isfomewhat hypcrbolike, therefore lumm Translates it from Sinai. Deut. $.\i. His bed was of iron: but* Haskumi fa yes. His cafile was a f iron. This Tranflation is hy perbolike , there- fore to bz avoyded. So when it isi^berbolike in defect. And Gimmafom^Ezcij. n.was upon the walls.*Some Tranflate it Pigcnees, homines cubit i* No longer nor a cu- 6ite:but becaufe this is an hyperbole in defeat, we (hould fhun it. . In Tranflation, wc rauft take heed, what fore of peo- ple the phrafe hath relation to. nfw/T^arciS/S^intheendof theSabboth, Math ,28.1. This fpeech hath relation to the forme of the Grcckc, and not of the Hcbrewes : for the Iewifh Sabboth began in *4<» in the evening 8 and the Greeks^™)/, in the mor- ning. Hark. 1 6. hath relation to the Greeks, and not to the kwes : therefore *?<** fhould be translated Serum Sabbath^ the laft part ©f the Sabboth, according to the I-wes. When the Sabboth was ended ; but according to the Greekes, in the beginning of the Sabboth r for their day began in&t»h in the morning, Ail. 28. 23.^^/^ tla*ip*b h mane ad vejperam fco&thQ moraing to the eve- ning. In a Tranflation we mu ft labour to kcepe the proper phrafe of every language. Epphatajkethou epen^ Markey. Tranflates it tia/oiyhw Canon. I Exampfc 84 Of the JeTbes Bale fiajli call cuftomes. So the Syrian phraie calls a Sinner .HajabyDebitor^ and Strive is debt. Mathew 23 % i5.following the S>riackeca!s them tn^tJiarm Debts ? but Luke following the Greeke, cals them du*t>-n*t, franfetejfions. Math ,6 When ye doe luftke^in the Syriacke.inthe He- bttwjvhenyt break* your breadiinout language, when ye give your Almes. According to the Syriacke phrafe, Luk^ . i 66- AM that he a rditjaid it uf in their heart s^but Lukyj.l 9*They thought opt. So, Luke i.iS.Hetotke himinhk htnfa the Syriacke/* vlnUin hisarmes. So the Hebrew wil fay,Tbe whole earth w&ofwelip^Gen.ni The Grceke ti^Qne mouth -.and wz^Ofone language. So the Chaldeans and Affyrians fay> Z*k. i$ They had before this Preparation^ Luke 23. 54. b their ^otfAptuKcvv Their/ore preparation 3 Mat. 27.62 .This began in the morning, and lafted untillthe fixthoure. Secondly, their ^p*™^ largely taken, /*6.i6.24,This began after the fixt boure. Third ly , they had # r^M^h. m^dr* , The approaching of the Sabboth: This began after the evening facrifice was ended^nd before the Sunnc fet s this was properly called Fourthly f-xdL&Htu ™$$*hJntroim Sabbathi, The en- trance of the Sabboth y as hfephus cals it They * had a Tradition, that they might goe no further upon the preparation to the Sabboth, then three Parfie y every Par/* containing fourc miles. This they did, leaft comming home too late, they might not have leyfuree- mugh to prepare things for the Sabboth. Their Sabboth day naturally began in the morning. There are two forts of dayesfet dowoc in the Scrip- ture,naturall and artificiall. A naturall day is the fpace of twenty foure houres,mea fared by the prefence and ab- fenceofthe Sunne: the prefence of the Sunne 'is called the day . and the abfenccofit is called the night. An artiftciall day is f roo the Sunne rifing to the Stm fet,and it is diftinguifhed in twelve inequal) parts^accor- diogtothelengthning or fhortning of the day: Chrift iaith^Iohn 1 i.y.Are therenot twelve hour es in the day ? The naturall day began in the morning, becaufeday was created before night was, for the firft thing that God created was light,therefore that darkeneffethat co- vered the face of the deepe before light was, it was not thefiiftnight^itwasbutapointoftime^andnotanypart of time,unlefle we will fay with the Heathen/ that this. chaos was from eternal,which is Athcifme tograar.Time is the meafure of motion, and the originall of time is for it bc^ari with the lighr,and (hall end with it, Re irl light, Of Gods Tbeekely Itorfhij). 87 Revel. io.6,Fntill there be no more time y t\\dX is 5 motion and light that make time. But it feemes that the evening beginneth the day, Gen.i.Andthe evening and the morning was thefirfl day. The evening is the end of the light here, and the mor- ning is the ending of the night; therefore the evening here iscalled^r^, ixomgnarabh mifcere , becaufe it is mixed partly of the day and partly of the night, & it is as well the en J ot the day,as the beginning of the night. The morning began after raidnight,asthe evening after midday whenthe Sun wasdeclining.There is a threefold morning * firft ,wben there is more darkeneffe than light} the fecondjwhen there is a like light and darknefle^third- ly,w hen there is more light than darknefle : the firft mor- ning bclongeth to the night going before 5 the fecond ftandethasa midft betwixt day and night-, and the third bclongeth to the day following Thefe three arecleareout of the Evangelifts^sthev are fpeaking of Chrifts rifing, when the women rofe to go to the Sepulcher, Mat. 28.1. fait \\ In the evening of the S abbot h while as it began to dawne tethejirft dayofthsweekefieve is the firft morning, when there is more darknefle than light: but Marke\6.\. faith, Earely in the morning the fir $ day of the weeke, w hen there was now more light than ciarknefle. The Sab both had many priviledges which no other day had. Firft, the antiquity thereof: fecondly, itwas written with Gods owne fingers thirdly, there was a roorecxaa reft obferved in it ; therefore it was called a Sabborh of Sabbothsj and Malcuth^regina Sabbathorum^ The £jteene ofrejls. Vpon other holy-daics they might dreffe rficate but not ujk>n this^Ex^. 1 2 . 1 <5, Hence in their Proverbs. Qui par at in ^p*ncubines$ the daies betwixt the firft and the fc- venth of the two great fcafts, they compare them to the handmakis,becaiifcthey were but halfe holydaks. The Sabboch day was inftituted for reft. In the Sabboch there is an ntcrnail reft, and an Exter- nal!. The internal! rcft,th?y called ItSabbcth HAfed^Sab- bathumfecretum^ The fecret reji. TheExternallreftis, when men reft from bodily labour, but give not them- felves to the worfhip of God : this may be called the Sabboth ofthe Oxe or of the Afle:but when they neither reft theextcrnall reft nor the internall, it may beecalled the Sabboth ot the golden Calfe ; ( ike people fate dorone toeate anddrinke^ and re fe to play, \ Cer.\o.) When they wor (hip God in Spirit, then it is the Sabboth of the true Ifraelite, to thefe it was called Dejiderium diernm, the de*- fir e of daies^lohanm^\itx\ the Sabboth day approached s put upon him his b~ft apparell and faid , veniftonfa met, ceme myfp&ufe : he was as glad of it, as the Bride-greomc is of the Bride, r The whole Sabboth was fpent in holy exercifes. Their weeke day tfrey divided in three forts of exercife$ the firft, MlepbilUm^ oraUonem.Vxaytr : the fecond,^ torahJegcm,t\\Q Law : the third, Adm&Lch* ,** >t/fic/um 3 co handy crufr. The Sabboth had fome exceptions from if, for in fua- dry cafes they might* workc in it* I A Oj Gods weekly worfhip, 8j> A Negative precept binds more ftr idly, then an affir- mative ^therefore the affirmative of a negative can have no exception; but the negative of an affirmative, bindes not lo ftri fitly. This is a negative- Exo. 2 o.TV fha&nct bow before an idol: "the affirmative of it is this- 3 re (6mII bow before an idol i This affirmative( fty the Iewes)canbaueno exceptionf^/** ad corrigiam cakel^ ) that is,if a man were Handing before ai Idoll ; it were not lawfull for him to bow hirnfelfe to tyethelatchet of his flioe before it, although at were not his pupofe to worfhip it. This is an affirmative, Exo t 20. recall keep* the Sab- both-Shc negative of it 5 isj Yejhdnotkeepethe Sabboth, In many cafes it was lawful for them to break the Sabbath. For God bids the Ifraelites compafle Iericho feaven dayes , then they muft march upon the Sabboth : Here Gods command breaksir,2. Servile works might bee done for the honor of God th it day, as the Priefts killed the beafts for facrifice , anJcircumcifed their children that day. 3. Works ofneceiTity might be done that day, as a man might eafe nature^which could not have beene ctenc without a fervile work^for they behooved to carry a paddle with them ro dig a hole in the ground, and to cover their excrements :Dett. 2 3 . 1 3 . w hicfa were all fer- vile things. When they were in the WildcrncfTc , they might tra- veil no further then sooo.paces upon the Sabboth. There was two thoufand cubits betwixt the Ifraelites < (when they marched ) and the Arke,/^.^ fo betwixt their Tents and the Arke when they refted.Tbis was cal- led a Sabboths day journey^ afterward fo much groud kept (blithe denominatioBofa Sabboth dayes journey, Aft. i, 1 2. This was called Techom Sabbath, termintu Sab- bathijrhe bounds of the Sabboth. But when they came to Canaan , they might travell upon the Sabboth , as farjs as ///*/. i §c4lihr'i»TL!enchsx Canon. Itiuft. 9o Of Gods fteekely ^orfhij). 7 'Tofyhoth ZMtth. k l'ibM«[*r. as was betwixt their houfes and their Synagogues. There were fbtne Ceremonies, which theykeptno longer then they Were in Egypt ? as , To eate the Pafchall Lambe (landing , mtb their loynes girded ^and their ftwes in their hand j Exo , 1 2 . 3 .fo to take a Kid, or a Lambe for the PaflTeover in Egypt : but after they were bound only to take a Lambe ,. 7 here fore He is ailed the Lambe of G$d t who takes away thefmnes of the world John 1 .29 .Secondly , fome Ceremonies they ufedooly in the wilderaes,as, they might have no fteps to goc up to their Altar,but the Altar of the Temple had fteps : fo this fpacc of groond they did obferve only in the Wildernefl e . They had * Additamentum Sabbathi , when they added a part of the week day to the Sabboth; in this time they light a Candle, which they called HaphdaU, the candle offepArMioHy which burnes all the time of the feparation. The k Iewes of Tyher'w ,becaufe they dwelt in a low valley^ and had not fo loflg a day as the(e who dwelt in theMomtames^ddebant dfprofano ad facr nmjhey took from the profane, and joynedtotheholy:but the Iewes who dwelt in Saphar , which flood upon the hill , and had a longer day^tht y fay of thzi\\Demeb*nt defacro , (jr addtbant ad profamm , they tooke from the holy , and joyned to the profane ; but the Iewes of Tybei ias were 010ft approved, Slui* fattm e si adder ede ptvfanoadfa- crum^ quam demere defacro & addere adprofanum: It is better to take from profane to holy things .• then to take from holy things,and joy ne to profane. The whole week took denomination from the Sabboth,as the whole mo- ncth wa's called Kedefh ^ from the change of the }Aoone% they fay , Vnus in Sabbat ho , terim be Sabbath , duo in Sab- hat ho , Twife in the meke. As the Pharife fayd ,i fafltmfe intheweeke. The firft day of the weekc was called l fAognale Sab* bath^afcen/ioSabbdtSi^thQalccnCion of the Sabboth :and the lTAlmui.ltb t M*f< Of Gods weekly worfhip, S>* the laft day of the weeke, was called Metzi S&bbetb, exi- tus sMdthi, the end of the Sabboth : and they fay , that the week afcenditcum di/un & exit in Dyen.ihat is begins with the firft day of the weeke, and ends with the laft. m Dijun is written thrife, and thrife Di/on : becaufethe fir ft day of the weeke is called Dijtrn $ the fecond Dyen, &c « The Spanifh Iewes kept their fa A in Dijun and Dijon, that is , the /fry? day of the weeke, md fourth: hut the Iewes of Germany keepeit in Dgm, the fecond day ,and end it in Dgonthe fourth day of the weeke. The Iewes were firft great breakers of the Sabboth, JNeh. 13.19. then they became ftperftitious in keeping of it , and thirdly ,they became ridiculous. They became fuperftitious.they would nor fight up- on the Saboth to defend therafclvcs from their enemies, 1 ^/^.2.24.contrary totheirowne Canon, Periculam mim* peitit sMatbum : The danger of thefoule breakes the Sabboth. Ierufalem was twife taken upon the Sab- both, becaufethey would not defend themfelves that day^firft by vtoUmie ,and then by Pompey. They were not fo fuperftitious in thedayes of Chtift, Luke 1 4. 5. but that they would have pulled a Beaft out of the pit upon the Sabboth,but would not pull theeares of corne.P Afterward they made a Cannon , that it fhould n©t be lawf ull to pull a Beaft out of the pit upon the Sab- both. Then they became ridiculous , * for they held , that there is a flood called SAmbafion , or Stmbatio*^ which ruas all the weeke, and ftands upon the Sabboth; but where it is,they caunot tell. Every ft vemh day they refted from their hbours^fe* condly .every f-venth yeare the ground refted : this was cald SMatbum terra, the Sabboth of th€ land. Thirdly, every feven leventh was the lubilaean Sabboth $ efrea all mTalmtidjnAdtu it hag$g* t nBuxttrf.TUcriaf, Canon. o P, Curium At ref.lud. $B»xf9rf.Syn4gogA 1»- uatca. q lofephje SeljudJ,?. 3- H°t*. 9* Of their now moones ,or his monthly ltQr(hi[>. Cd**n. Canon. igcdl/gerde emend. Canon, mfi. all debts were pardoned , prifonersrcleafed , lands mor- gaged D reftored to the right inheritors. Fourthly, the ' great and eteraall Sabbotn , Rev. i^Whenwejbdlreft from eur labours : This Sabboth comprehends all thefe s wee (hall reft from cur labour sjhe ground/ball reft \heingno morefubied to vanity ^um&We (halibe no more pri/oners tofinne nor Satan : We (ball be reftored to the heavens which we have raorgaged, and all our debts fhall bee payed. This is sabbatbum a\termtatis^ An eternall Sab- both 3 Efay 66. \ t Parage* lr I. Of their New fAooties. AS God appointed a time for his daily and weekely worfhipifo He appointed generall feafts, for his monethly and yearely worship For his monethly worlhip , He inftituted the New- Moones , and the firft d*iy of each yeare 3 although after they were corruptly obkrved. The Iewes before the captivity, kept onely the daye of the change*fl/w tie trumpet tn C&J* , the neu H one. So Preverbes 7. My bmband mil not amc • ome nU Csf* , the new Moone. P/4.81.3. Itwascal^dC^/^from Cajahabf *>*d in which Of thir ne~to moones, or his monethly worfbip. 9* which we call the prime. f The lewes after the Captivi- ty kept the change & the prime. The day of the change, or the thirty d3y 3 was a holy day to them ,' Horace cals thisTrigefima sMtthi, but they kept the prime in gvea- teft folemnky.Hence Col z, 1 6. Let no mancondemneyeu in a Sabbotb^mr new Moone. That they might findeoutthe ftire time of the change, they fixed a fure period , (to wit) the Meridional , as(the Aftronomers doe in calcub Aflrtnomico , in the Aftrono - micall computation) called Epilogifmm tonari$> the rec- koning after the Moone, Vpon the day of the change^ from the mid day 5 they counted eighteene houres to the Sunne rifing, becaufe all this time (he was in conjun&ion with the Sun: then till the next evening fliee was waxing twelve houres, all this time (he cannot be f ecne : the fecond evening fhee is fecne,and this time they kept raoft 1 dlemnly. * The Hebrews in their Talmud have an Apologue for this 5 that the Moone complained in the day oihir creation 3 that Ihee was jiot appointed for fogood a ufe as the Sunne 5 to (bine in the day time 5 but in the night: becaufe of her grudging (they fay) that God appointed thatfhee ihould not fliine from the day of her creation, till the fixthdayjtherefore the firft and the fecond dales, were called ^mW, becaufe the Moone fhinednoton them. For the obfervation of their feafts , *they had a tran- flarion of their dayes. This Tranflation was either Lunary,Politick, or mixt of both, Lunarie Tranfhtion was , when they tranflu- ted the time from the change of the Moone vmill eigh- teene hpurcs were part. * Politicke Tranflation was that two feafts (hould not concurre together : this they did propter o/era , & 'propter mertuos , For ukeir meat e ^ And for the de*d • becaufe when a great feaft fell before tf e Sab- bod) tHerdc,!.i.S4t.<) t Canon* Mnfl. Apologue, u Buxtcr/lSynAgogd Z&z When the Moone flu* nethnct. Canons X Scditg de emend Jexap { Iliufi. *Th?notecftheI«, naty crar fation was n> 4 8. 94 Of their new moones, or hu monethly worfhip. hath they might neither dreflc their mcate upon it ,nor tbury their dead , therefore they tranflated over the fo- Jlemnitiesofthatday of the Sabbotb. Tbit TrdbJUtio \ferisrum began in Babell , which was more Marifh then IuJa?a t and naade things to corrupt fooner. They translated one day to another, forleffer feafts, and tokcepe their feafts diftiaguifhed:fo that two fhould not fall in one day. A mixt Tranflation^was i when they had refpe& both to the Lunary and PolicickeTranflation 5 asin ^5a, and TheMoone changing the third day of the weeke, that day ihe muft not be kept , forthe Lanary Tranflati- on ofeighteene hourcs,therfore (he rauft be translated to the fourth day : that day Ihe cannot bee kept, becaufe of the Politicise Tranflauon, and the aiesreifcuL^htiQ- on a felemae and immoveable feaft did fail therefore it was called repuU ,for the beginning of the yearc,and the new Moone^ wherefore they craaflated it over to the fife day. After the eighteene houres were paft of the Lunarie Tranflation , the third day they might kecpe it at the ninth houre,and i04,fcrupules« This they marked with Gatrad , Signifying the third day,ninth hoare , and 204. fcrupules : the new moone changing the fecond day, up. on the third day, at this time Ihe might be kept. Their Dies rcj/cuU jverecaft out onely in two months: iV^0,andT//ftitheymarke the Dies reycuU in Tifrijoy thefethree Letters, JDf} A fignifying the firftdayof the weekcjD the fourth j^the fixr. They could not keepc the new Moone the firft day of the weeke,for the feaft of Tabernacles • nor on the fourth day , for fejlum GedttU 5 nor on the fixt day , for the Sabboth following and the feaft of expiation : The feaft of the Tabernacles might fall cither upon the feaft day of the weeke', the fourth Oftheirnetymoones, or hkmonttbly wor(bip. fourth , or the fixe ; therefore the beginning of the new yecre and the new Moone ( two movable feafts j) might be kept upon none of thefe dayes. The dayes which were caft away in NifanjNtxt netted with the letters BD Vi B fignifying the fecond day of the weeke 5 D thefourth 5 and rthe fixt : the fourth day they might not keepe Caput mm, nor the new moone 5 be* caufe of the feaft of P^r/**, that fell that day. The fixt day they might not keepe it ^becaufe of the Sabboth following. They might keepe it the morrow after the Sabboth ,becaufe it was notdics rcycula : they might not keepe it the fecond day 3 bccaufeitwas dies reiyuU 3 on which Caput ami might notfall, & becaufe Pafcha might fall that day. Pafcha may fall any day of the weeke, ex- cept the day before and after the Sabboth, This Diatriba fhewes the dayes that were caft away , ( or moveable) and which were not caft away or immoveable. Ti/ri. Nfim rRtijcuUiri. 4. £. Ferit* Fix* 2. 3. What is the caufe that the pafcha might not fall the morrow after the Sabbbth 3 as well as the feaft of Taber- nacles? Becaufe in the preparation to the Pafcha^ there was fome fervile worke done , which could not be done up- on the Sabboth • therefore it was tranflated to another day .-But there wasTio preparation at the feaft of Taber- nacleSjtherefore it might fall the morrow after the Sab- both. Before the captivity, their moneths were thirty days. for whether the Moone changed upon the twenty nine or thirtieth day , they reckoned ever thirty dayes,accor- vlingtotheSunne. i & After 95 9 6 Of their yearly Feafts Anfvt. C4MU Thefe two words ,P<** graphe and Dtatridd are fetiowne fordiftin&i- on of diverfc fub;e&s. Diatribe fi^nifies the continuation of a mat#- ter, r After the captivitie, their moneths were twenty nine or thirty dayes, following the courfe of rhe Moone, that they might keepe the right point of the change. What is the reafon that oar rnoacths now have thirty : and thirty one dayes? /*//«* C*ySr, for to make the two SolfticesandEqui- noxes 3 with the yeare and courfe ofthe Sunne , to agree io one , joyned five dayes to the yeare 5 and made twelve moneths onely , which will have thirty, and thirty one dayes in our moneths. Para graph b" I "/I. Of their yeareiyfeajis^ HP Key had threegreat feafts inxheyeere : Pdfcha>Pen- ftay^andthefeaft oithelaL-emac/es. The firft was called Hhag H*mm*tj$tbf.\\z fcaft of unlca vened bread.The fecond^ was cal-cd Hhig Hafhtbagntth oxfeftum Septimtnarum. The third, was //*>*/> titjjukfoth TabernAc»l$rum : and according to rhe moneths 7 the firft was called Feftum Ntfan % the feeond was called Fijtum Tifti^ and thethird 3 was called F^/*%J7v*;*-they were called Regalim by the Icwcs * and by the Greekes they were called v*)* K *> *t*?«>t ,great dayes. Para g raphe IIII. Ofthe Pafcka. Didtrifo U THe Pafcha had a preparation before it, called h f d T s t^^tO-, Preparation to the Pajfeover :v with (»)fignifies properly the Sab- j both, comming from the Hebrew word, which is writ- I ten with Ht>lem y bM *&w«tw it fignifies the whole weeke, L^i;//.2j.^2,Itcomcsfromthe Syriacke word 3 sattd I ccntrafte Sabboth ; from whence the feventy following, j the Syriacke makes *a53|*t7j?, and -d*^*™. The Samaritans confounding thefctwo words; they kept feven Pentecoiftifi oneyearc • they were called for this Of the feaft of "Tabernacles 99 this i&Auifim- Levit.zy.re Jhall count feaven Sabbothsto you. Thqy tooke ffei^a&oy with Co) for oa/3£«'0»r with(V)28d kept fcaven weekes in (lead of Sabboths , one after ano - ther 3 making up feven Pentecofts in one ycare. In this fcaftthey rea i thebooke of Ruth, for the Genealogy of ZtewafKingoflfrael. Par ag. III. Diatr, III. Of the feaft of Tabernacles. ; THE firft and laft dayes were moft folcmne, inth'e feaft of Tabernacles. loh. 7.3 7. rhe la ft and great day of the feaft : This was called Ho/anna Rabba. In this feaft they ufed to hold up branches, which they called a\Co Hofanna Mat .21. p. therefore they faid,^^ Hofinnam tuant, praparato Hofannamtuam* Hence is that phrafeinthe Gofpell of Mathew^Hofanna fiiio David<$\& is. We held up tbefe brunches called tiofanna to the Son of Da . vid. If it had becne a Prayer, they would have faid in the Vocative cafe • Save us O Son of David J^he heathen called thu feaft xt*M*!ic&. carrying of branches: and the Le vices who played upon Cymbals at this feaft, they derived from Lyceus, or Evio Bacchus, Plat, infympof The dayes betwixt the firft and thefeventb, wcreleffe hdly.dayes called Mogned Caton :thefc the Latines called inter cifi dies % being a midft betwixt fafti andnefafti. In this feaft they read the bookc of Eatcjjaftes, in remem* brance of their prote&ion in the Defert, for Gods provi. dence is handled there. A good day, 1 Sam.i 5, was called by them, a day of ioy and feafting, but yet had not fuch folemnity as the three great feafts, hence is that faying of theirs, Sacerdos fecit bonum diem fir air ibmfuis^tai is, Made them a feaft. H 2 Para- ponder. Canottt Confix IOO Of the countingof their yeare, cahde emend Jemp* Canon* mp. Parag. IIII. Of the countingof their Yeare^and intercalations. THat the full Moone might fall upon the fourteenth day of the moneth,they inftitute u^oTo^<7*A«w,yS/- tnm luncc, the Moones skip, which if they had not done, it would have falLen either &* or www> upon the thir- teenth or fifteenth day. Their yeare was either abundant,deficient , or cquall $ abundant,they allcdkAn*wh»prdg*Mttu 9 md embolim*- ^'.deficient, they called Amu* cuvus., The yeare which was deficient, by inftitution they made it full 5 as when they tookea day out of Cajltttfm had thirty dayes, and put it to Marchefhvan, which had ; but twenty nine dayes. That yeare which was abundant, by inftitution they made itdeficient,whe»they to©keaday fromMarcheJb* van, and added it to Cajleu : here Cajleu had a day more then enough, (for none of their months had thirty one dayes,) Their yeare was ordinary, when Marchejhvanhm nine and twenty dayes, and Cajleu thirty, and fo through the moneths of the yeare. That they might reduce the courfe of the Moone to- the Sunne, they intercaled or ingrafted a moneth. j The Simne exceeds the Moone in his courfe, eleven daies , in the yeare: by this it comes to paffe,that every third yearg, there are thirty three dayes odde, of the which they make up a moneth,calling it Kjidar prior, the firft Adar of thirty dayes,and they referve the three odde , daies till the next yeare, and fo forth till the nineteenth yeare, Thefe intercalar moneths with the odde dayes, made up the nineteenth yeare of the golden number, confiGing of three hundred fifty fourc dayes : fo that the Sunne and the Moone met at one iuft period, as they did Of the counting of their yeare. lor fanon. Scdljn fan, I fag. lih.x In dtgeftts Itid % cat>. \ , MegtlUh* IllHJl. did in the firft yeare of the golden number. Ofthenine- teene yeares,the third,the fixth, eighthjdeventh, four- teenth, fixtccnth, were intercalar yeears; and the nine- teenth yeare, made up the golden number. The eighth yeare was intercalar, becaufe of the fixe odde daies, re- fer ved from the yeares going before. Thefe intercalar moneths were efteemed as but w- mentum temporise point of time rand in their civill com- putation had no ufe,neither did their Judicatories iudge in that time. The Iewes illuftrate this Canon by this cafe. Reuben was borne in the laft day of the intercalar month Adar : Simeon was borne the firft day of the ordinary moneth readar. So that Simeon was but a day younger then Rett, bm, according to their Ecclefiafticall Computation, the qucftion is, when muft they enter to their inheritance > Simeon fayes, he muft ester a moneth before Reuben ^ be^ cmk Reuben was borne in tjie intercalar moneth Adtr, which was but momentum temporis^ a point of time : The Iudges ordaime, that Simeon ftiould enter to his poffeffion a moneth before his brother Reuben, in the ordinary moneth Peadar $ becaufe he was borne in that moneth: but Reuben (hall ftay nine and twenty daies before he en- ter -, that is- till the firft day of the moneth (to wit Nifan) before he enter, becaufe the 'month Adar which hee was borne in, was but momentum temporis, a point of ti me • and they Judged no civill matter in that moneth. H Mar. 3 i~$o Hi fan Jpr. $6 19 J W \fay.$i\$oSivah >v i o i Oftk counting oftbeiryeare. A Programme of the Hebrew Kalender, & Plenfis. _ Annus. Lat.tiebrcw. Dies 1 %Kwanyi*,vei feftnm 2 TabernAetilorum. 4 Qedalid Iejunium, 5 6 Kipfurim. jat^ereth vel <7vy&%i< Ptogrsmmd, fi^n i forfeitable fo written, that it may be read by all men. TifnV 1 ReijctU*. 2 Mobilu. 3 MobilU. 4 ReyculA* 5 MLobilU. 6 Reifcula, 7 RtycuU. Nifan. I Mouilt6. iReijcuU* 3 Mobilis. 4 ReijcvU. 5 Mobilis. 6 Regatta. 7 Rigcuk. Lookeinthefc* cond Paragraphe ofthis Seftion, what Reijc#Uftg nifieth. ScAton Of the place appointed for Gods worfbip. Io ? SECTION. IT. The placet appointed for Gods mrfhip. TH E places of Gods worihip , were holy Jnftituto & exemplary inHitution and example* 2 . Exemplofed non inflittioBj example, but not institution. The temple of lerufalem was holy by thecomman- dementofGodjand by example 5 beeaufe the Prophets and the Priefts worfaipped there ;and Chrift and his A- poftles in the fecon J Temple. By example, but not by inftitution,as their Synagogues $ and ^ji^ their place ot Prayer. P A R A G R. L Oft be Temple oflerufalem. TH E Temple was divided in three partsjthe Court oflfrael, the Court of the Priefts,and Gods Court. Jeremy the Prophet, th rife rehear fes thefe words 5 The Temple efthe Lord t tbe Temple of the Lord ,t he Temple of the Lordlier 7.4«bccaufe the Temple was diftinguifheJ in. to three Courts. b So the Heathens Temples were divi- j dedintothrceCourts^theholieftwasinthe-midftjCalled ; 3&m, or CeSaDei, the Court of God;the fore Court of the Temple was called^^V^or the Ptrcbtthc laft Court ! was called »w3»/»/«fc the inward part of s the church. Within the bolieftofall flood the Arke ; i'2fcg,8.?> There w& nothing in the Arke, but the Tables of {lone , Hebf.q. It is (aid, all thefe were within the Arke, the pot with Manna,the two Tables, and Aaron rod. Ew? 3 in wh?cb,is expounded in the which Tabernacle, and n&t,in the which Arke : Secondly, Un is luxta^neere,^ well as within, 2 Cor. 1 3. as Epipkanisu takes it. Thirdly they fay, that in Mojfcs time, all the three were in the Arke, but in Salomons time, o'nely the "Rabies were in the Arke: the Apoftle there compares Hoy fes and Chrift to- _______ H 4 geth-T. CanoKt m/f. Dent. 1 2, ^ fanon* lllufl. b Tmnelu! in Fdrcnem. Ob\t& nsfrtfs*. Dem'nfnrU &fdfie* ribt*t % io : 4 Of the Temple of jferufalem i Canon. dP,Cua*HS- U'ufl. e P.Crt'uusjh rep, lad. getner. The ApoQle makes mention ot one candieftick, butthcre were ten in the Temple, i King. %>9.lhc Arke was brought in, and there was nothing in zt } hut two Tables, which Moyfesplaced there : which the Hutory would not have added, unleflc to note fome change * fo that in Sale- mem rime there was nothing in the Arke but the two Ta- bles: but in Mojfes tinae,the Tables were there with the Pot, and Rod of Aaron % In the holieft of all, the Lord did {hew himfelfe in his glory ,to the high Prieft once in the ycare* this place was called xpnuAT/r Hpiop, becaufe it was neceffary for him to goe in there, to confult with the Lord for the people. When the high Prieft entred iotQ the holieft of all,fae carried fundry things with him. Firft, d Blood,fecondly, Incenfej thirdly, Smoake. He da kned the holieft of all, with the fmoake of the Incenfe when he went in 5 ExeJ^. 20. For no man full fee the Lord and live. In the corrupt times they looke an oath of the high Prieft, when he entred into the holieft of al,leaft he fhould incline to the Sadduces. The forme of the oath wasthisj Wet adjure thee by him who caufedhi&nameto dwell in this heufi, that thoufhalt not change any thing of that mjhallfay to thee, © There were two who prefumed to enter within the holieft of all, who were not Pricfts : fompey and Heli- odorns.Pompey, when hee came out of the holieft of all, j b?ing asked what he faw anfwered; Tbdt the houfewa* full I of a cleud.^ni fo it was^or,^ Lord dwelt in a cloud, ?fal. 1 8,i 1 .Therfore they flanderoufly gave out of the Iewes, that they were NubicoUjVorfrippers of the clouds. Before j ihzx JPompeyes Souldiers bdecved, that either Apu or /*- pit er Mammon, w. 2 4. 5. every loafe hadadifh of Frankencenfeupon it , & ther.e lay a paire of Pincers by the,to pmch off the mou- led from them, & the goldca Candlefiick hung hard by. Here is God ftipulating with his people from the Arke 5 the twelve loaves reprefents the twelve Tribes (landing before them continually - they have the Can- dlefticke E%$, 25. 29,30.3 1- forthe word to direft them; they have the IncenfedifbeSjfignifyingChriftsintercef- fien^particularly applying to every one of them-the Pin- cers fignifie the cenfures of the Church. In this place hung the golden Candlefticke,Ex#.2y . 3 1 , 1 but in the Court of thePriefts , were Candleflicks of Sil- ver, 1C6r0.28.14.In the holy place were Candlefiicks of Gold , but in the holieft of all , there was no Candle- J AichTbe word of God is like fined Stiver unto bis Saints font when they have more and more experience of it, it is like fine Gold to tbem t Pf*l. 19 . io.but in heaven there (hall bee no teaching of the word there $ FerCbriflJhallgiveupthe kingdeme( as Mediator) to the Father^ 1 Cor a 5, In the Court of the Priefts ftood the brazen Altar and theLaver. # The io6 Of the Temple ofjerufolem. An Altar and a Pillar diffcrethra Pillar was of O nc ftonc , but &n Altar of more z. Vpon a Pil- lar they powred oyle onely,butouan Altar the) facriiiced. Canon, UiHfl. The brazen Altar was called Ariel:Exo.3$.i.Efay%a: I, that is, The Lyon of God ^ for even as the Lyon de- voutcth the fiefti ,fo the Altar ©f God confumed the fa- crifices. This Altar was called Gods Table: Mat. i. 2.up- on the brazen altar,God had the burnt offering for him- felfc, as it wcrc,to dine and fup upon,/*/*/ ^o. If I be hun- gry I will not tcUtbee : the Chaldie Paraphraft^ Paraphra- feth it thus; My facrifices and burnt offerings I mil not fteke of thee to dine and fup upon-We fee, Judges 9 . that the Wineisfaid tocheereGodintbedrinkeofferingdomzy the facrifices be faid,to bee meate to him. The fire which burnt the facrifices upon this Altar, came from heaven,*' Chro.j.i ,both when the Taberna- cle was eredted, and when the Temple was built; fo the fire came downe from heaven upon Elm his facrifice, 1 20^x8.28. God looked upon Abel and his ficrifice^Gen.^^Aquila tra- flates it , Hefet it on fire. This fire This which was in the Tabernacle, the iewes hold , that it was taken up to the heaven againe , when the fecoad fire came downe into the Temple. This fire was not in the fecond temple : wherefore it is but a fable of the Iewes,2 Mac. 1.19 4 that leremie hid it in the ground, and that after the Captivity it was found a- gaine. The fire in the firft Temple , was Divine divinusfilto- gether holy : the fire in thcTecond Temple y was Dsvino bumanm , humane-holy. For although it was kindled as our fire • ( and came not from heaven ) yet the Lord ac- cepted of the facrifices burnt by it, & it was ftill kept in, as the fire cf the firft Tcplewas:but the third fire which Nadab and Ablhu offered, was hftn?anusjivtnme*The firft fire , the Hebrewes ca!s Gneljona coele(lis ,heavenly , but this laft fire, they call Zar , alienm^ a ftraoge fire. They inftituted in the daies of Nebemiah by lot , Nehe. Ojthe Temple oflerufalem. 107 iQ.4,atime when the people fhouldgoe forth to bring 1 wood for fire to this Altar : This feaft, l&fephtu calls j i&hd* ***iJ*& gv*»wi*i the feaft ofwoob caryingtthete who offered their facrifice here, had the wood and the fait for nothing. The Heathen were Gods Apes , in keeping in their veftall fire,which they (ay came from heaven: If it were put out,asit happened at Delphos y ( the Temple being burnt by the Medes ) it was not lawfull to kindle it with any fire below, but they drew firefromheavenwitha Glade, and fo kindled it againe,as the Poet teftifieth. . Aide quod arcana fieri novm ignis in *de Dtcttur, & vires flamma refefia capit. That is- Adde, How tis fai<4 , that in the privie Romes New fire is madc,andftrong the flame becomes. When the Kings of Perfia died, the holy fire was put out;butwhcn our King, the Lord IefusChriftdyed, the Sunne in the Firmament was blacke 3 an J putoutas it were. The Priefts, after they had offeredthe facrificesupon the brazen Altar, then they offered Incenfe upon the golden Altar -, And the peepie flood without , praying and waiting , in the meane time , when he fhould corae forth. So IefusChrift our great highPrieft, hath offered himfclfe once a facrifice for us upon the brazen Altar, the Croffe ; and is now at the Golden Altar , interce- ding for us;he cannot then be facrificedagaine(asthe Paprfts would ) therefore wee that are Handing, without l£t us looke fhortly for hiscomming againc. The faith- full have waited for three forts of Chrifl: his comming, Firft , for his comming in the flefli .• fecondly , for the comming of his Spirit : and thirdly > fer hiscomming in glory. # None might goe to the golded Altar to offer Incenfe, but OvMjftlilfajt, BoUr'm* DoBr. io8 Of the Temple ofjerufalem. but he whoroight goc to the brazen altar to offer facri- ficc ; therefore none may be a Mediator of interceflion, but he who is a Mediator of redeptiomif Vzzia had been a Prieft, hee might have had good fliift for himfelfe^that he was a mediator of interct fflon at the golden altar ^but not of redemption at the brazen altar. There were foure,who difhonoured this brazen altar moft.Fkft-,/4.^,2 King irf.io.whocaufedto remove it out of the owne place, andfet the altar ®iDama[cus in place there of-The fecond were thefe wko killed Zdcba- *>, 1*^11.51, Hot farre from the altar.Tbe third was h lames , the predecefter of ladd&s , the highPrieft , who flew his brother Iof&c fprinkled his blood upo the altar. The fourth was PtUte,luk 1 3.11 ,who mingled the blood of the Gali!aeans,with their facrifice upon this altar. In this Court of the Priefts flood the brazen Laver^ which was made ofthe womes brazen Looking-glaflTes: Exod.i%J&hn{Rev^ 6. ) alludes to this, when hee fayesj //aw a Sea o/Glaffe before the Throne. Whefl the Priefts and the people were multiplied ^Salomon made ten La* vers , 1 King 7.38.2 Cbro. 4.26 jo wafti the facrifices, and anether great vefTell towafh the Priefts : fo in the Tabernacle , there was but one Candlefticke 5 but in the Temple there were tenne , becaufe it was much more fpacious.it behooved to have moe lights. In the day es of Mofes , the yeares ofthe Levites,when they cntred to their office, were rekoncd from twenty five to thirty^but in the days of Bavid^ 1 Chrc,2^.6^ the people incrcafieg, theLevk? would not have fufficcd;therforeD*Wchan* ges the time oftheir entry , into twenty yeares. So there were but two Silver Trumpets in the Tabernacle ? but there were an hundred & twenty Priefts founding with Trumpets in the Temple. In the outward Court , ( where the women worship- ped) ftood Ga&ophyUciumflx Cor ban , the Treafurj^ which Luke Of the Tempkofjerufalem. I09 Luke 2 1.4. is called efo?*T«8sK, The Giftes of God ,bccau(e it contained the gifts offered to God. The Iewes called it Kapha fcbeltzedaka 5 area inftttUfhz cheft ofalmes(for they called their almes their iuftice . Matb.6.y and the Hebrews fay , that it had written about it , this Proverb of Salomon , ( The gift wbhh is given infecret ,pacifieth nwf&P/w. 21, ^teaching them, that they fhould not blow a Trumpet as the Pharifics did tfhen they gave their almes , Math. 6.2 , but fecretly convey it into Cor- £**, ©rtheTreafury, The fecond Temple in outward glory, was farre infe- rior to the firft Temple. The gift of prophecie 3 and Vrim and Tbnmmim were in the firft Temple 5 but in the fecond Temple > nothing for a log time,but Bath coljilia vockfin Echo was heard. In the firft Temple they had the holy Oyle 3 whichan- aointed the high Prieft : but in the fecond Temple they wanted it 5 and the high Prieft was called a virmnltirttm vefium^Tbe mm with the many c loathes. In the firft Temple was the holy fire 3 but not in the fecond. The firft Temple was but once polluted . but the fe- cosd Temple was thrife: firft D by Antiochta $.&cQnd\y by Pompey; thirdly 5 by Cafsi$u h and yet , The glory of the Second Temple^ w# greater than the glory oftbefir/l.Hagg. 2.10. The fiift Temple wasdeftroyed for three finnesOfay tke Iewes ) for Idolatry > Inceft 3 and fliedding.of Inno- cent bloud. But the iecdnd Temple , they fay 3 was de- ftroyed, Propter Jhinnath chinnamjdiHmimmeritum, vn- deferved hatredpnd becaufe this finne is not yet expiate, therefore they fay the building of the fecond Temple is deferred 5 but they forget the crucifying of our Lord which was the caufe why there was , not aflone left upon a Jlone init^Lnke n.6. * How *Tj mH Xih x TchtUi*. Canon* WtiXtcrfJealhey* Anfw. k Scotus* Of their Synagogues. I King 8.48. DanALO. Canon. Qbictt. Anfw. How differed the Temple of Ierufalem from otner Temples. Locus, * pUce , is confidered two manner of wayes.- k i.Locm vt Liens, a place that is only a place , $■ Ucut ut fie, a place in fuch a refpeft 5 (as the Schoolcmen fpeak.) The Temple ©f Ierufalem was Loctu ut fie y thzi is,it was Medium divinicultus, A mewe of Gods worfhip : it was a part of their cercmoaiail wor fhip , and a type of the bo- dy of Chrift ,as hee (ayes himfelfe ^Dejlroy this Temple^ therefore they were bound to fet thcit faces cowards \: when they prayed. Oar Temples are but Loci ut Iqci> they are not a part @f the worfhtp of God , nor types oi the body of Chrift a neither are we bound when we pray to fet our faces towards them. They are called places of Prayer onely,becaufc the Saints mecte there , and if the Saints meeting were not in them, they were but like o- ther common places. The Temple of Ierufalem fan&i- fied the meeting of the Saints, but the meeting of the Saints fandifies our Temples 5 they might not buy nor fell in t he Temple of Ier ufalem,becaufe it was the k&ufe of Prayer : that Moral! reafon obliges us now , no man may buy nor fel in our Tern ples,becaufc they are houfes ofPraycr. Paragraphs II. Of their Synagogues. THeir Synagogues were holy places by example,but not by command. They are called MognadeEl.PfaL 74.8. which Aquila translates Synagog* potentU , the Synagogues of God$ then it may feeme,thatthey were commanded by God? It is generally held , That the Synagogues were not in Ierufalem, till after the Captivity. 3. IfthePfalmift fpcakes there of chc Synagogues , then they may be cal- „ Jed Of their Synagogues, II! led Gods Synagogues, becaufe the Lord approoved them 3 akhough he commanded them not. The Synagogues were ordered in moft things, after the manner of the Temple. In their fituation , for , as the Temple flood upon a hill ,fo they fet their Synagogues in the higheft place of the Towne:and for this they alledged Pro. 8.2. W'tfedome hath built her Palaces upon high places. In the Temple there was a high Prieft 3 and his Sagan, oi/econd high Pneft ,-fo in their Synagogues they had *{tftfvra.yG)'y*s, as Softbenes ; and fometimes a fecond Ru- ler , asCrtfptts , anfwering to thefecond Prieft, Saga/*, They had Scribes who taught in their Synagogues 3 as the Pricfts taught in the Temple. They had in their Syna- gogue j Scheliath tzMor Mlnifier Synagoga^ The Clerke of the Synagogue \Luk 4 : as he wh© delivered the Book to Chrift5thefe anfwered to the Porters in the Temple. In the Temple , the Court of the Priefts was diftin- guiflied from the Court of IfraeL The Court of Ilrael was diftinguifhedagaine,into the Court o( the men 3 and the Court of the womes. So in their Synagogues , the teachers fat by thcmfelves^the men fat by themfelvesin rankes, one above another : And lames feemes to allude to this forme 5 If there come a rich man , yee bid him Jit up higher: if & poor e m&nye bid him jit dovene lower ^law. 2.23; the women fat by themfclves,z^. 1 z. 1 2. As in the Temple, the peoples faces were towardes the Arke 5 fo in the Synagogue they had an Arke 5 where- inthey kept thebookeof God 3 and the peoples faces were towards it. As no man might carry through the Temple any vef- fell or burden , Mark 11. \6. So no man might carry through the Synagogue a burden or veffelL There was great devotion required of them^who en* tred into the Synagogue to worfhip. I They Canon* lllufl. I. lofahidetniiq.Iiid* II* Of their places of Prayer- IBufi. [E vxtorf.de abfrtfr. Canons 3- Conf. I. mE/tpkjom*iJ$b.$* c,8o, ♦ oEfipbjomiJ.S. o Drft{jnpr*t* p Adr.Turn* afoerf % lc. 19, They wrote about the doores ©f their Synagogues, Pfil.ii8.zo. iMtc eft porta Dcnoini , iu/li intrahunt earn,, this is the gate of Sod , /** iuftfbaU enter in thereat . And againe, Precatio fine intentione >ejt jicut corpus fine animax Prayer without intention , £ <** 4 trod/ without afw/e. Parage I Mo Of their place of prayer. HP Hey had a place wherein they prayed onely . A ^^ i^.i^ .It is called «&••««/;£ : in the Syr iack 9o- mm orationii , A houfe of Prayer. m It was a place,difercnt from their Synagogues and the Temple. In it they prayed eaely 5 in their Syaa- gogwes they prayed, and interpreted the Scriptures; in the Temple they prayed ^interpreted the Scriptures, and facrificed. This might properly bee called an O- ratory. T heir Synagogues were onely within the Citties, but thefe places of Prayer were without the Cit tics, The Synagogue was reckoned a more holy place by the Iewes , then the place of Prayer : for in their Syna- gogues they might doe no fervile worke, they might make no reckonings in them ; ft but in their houfe ef Prayer after the Prayer was ended, they might doe any civill worke. He to whom the ^w^ ©r houfe of Pray- er belonged, was called ° Pemaritu , a feller of Apples 5 and his infeription , was this, Pomarm keyow^the Apple- feller over-leer to the Oratory. The learned thinkc,that he was called Pomarim , becaufe he fold Ap- ples in it. ? The Iewcs ufed to give almes,and the poore ufing to come there to receive their alines , ( becaufe they were hated of other people ) they dwelt there as in Hofpitals: therefore 'fhis name Profeuche degenerated, and Of the Temple of Samaria. li} and they thought bafely of it. In which fenfe luvtnal takes it, when he fakh,Satyr 5. In qua tepetoprejeucba. The Oratory where I ufc to feeke you. Paragr. 1 1 II. Of the temples built without Ierufalem^neitber holy by example nor infantum. GO D exprefly commanded , that there fhould bee no Temple built for his Woifhip , but in the place which he fhould chufe. There were two Temples built without Ierufalem, contrary to Gods ordinance j the Temple of Samaria, and the Temple of Heliopolu^w Egypt. Theocca(jon of the building of the Temple of Sama. rU, was this : * Ma#affes,the Sonne in law oiSan-Batiat^ affe&iag to be high Prieft in Icrufalem , and being refu- fed,his father in Law built a Temple upon Mount Ga- rizim,aad made him the high Prieft of it .-there they c- re&edafalfe worftiip, and feparated themfelves from the Church of the Iewes* Hence it was that the Ie wes fo hated them , and they the lewes. Syrach. 50.25, There be two manner of people that mine heart abhor reth , and the third is no people 5 they that fit ufon the Mountaine of Samaria 5 the Philifiims^and the foolifh people that dwell in Sichem . Thefc that fate upon the Mountaine of Samaria 3 weYC thecntthtans 5 a people that were brought out ofAify - riaintoludajajby^/w^-^rjthey worfhipped God> and the Idols of the land. The fecond D were the Philiftims, who were meere Pa^ gans. The third, were the Sichemites 5 who fled away with MtriaJJes , out of Ierufalem into Samaria. I The Canon. q p t QunAUiJerepJni. 1 14 Of the Temple of Samaria. %j5.u.f,i, TZtfepb.l.WpWt- 1 * De lello Judaic o* [ Tom,\ vdarmHrt The Samaritans hated the Iewesalfo: f©r lofephu* teftifies of them, when matters went profperoufly with the Iewes they faid then , they were come of Abraham. But when the Iewes were under the Croflfe, then they ufed to derive their pedegrees fromBabeil , and other Nations. r In the daies of Vtolomeu* Thilowdter \ Sahh&us and Theodofius y vxo Samaritans, keptadifputationat Alex- andria^againft Androniau s and other of the Iewes , for the defence of their Temple , which flood upon M©unt : Garizim, and then for the Temple of God, which flood- upon Mount Moriah : both parties fwearing by God, to bring proofes of their aflertion oat of the Law. The Iewes brought for them ^ firft,the Law of God; fecondiy ,the continual] fucceifion oftheir P riefts^third- ly, the Kings of Afia fent gifts to it , and acknowledged it to be the Temple c f God, The Samaritanes could alledge for themfelves no- thing, ( and what marvellj lohn ^ For tbeyworjhipped they knew not what:) Therefore the King adjudged them to die, as * lojephm teftifies. f Bxronim laboureth to prove out of this Story ,that fucceiTion is the marke ofthe Church,againft Hereticks and Schifmatickes -becaufe they proved the Church of lerufalem to bee the true Church by fucceflion onely: but Iefepbus fets downe the diftinft arguments,whereby they proved their Church to be the true Church. Hee leaves outthePrincipalargument{the Law)and argues onely fixceffion r- locall fucceffion without the truth, is nothing, Chriftf/^4 Jeods this contrdverfic,celling the wo* man of Samaria, That neither in this MountAtm^nor At It- rnfalem ) menjb$uld wor(hip$c* P AR A- Oft be Temple o/Heliopolis. "5 Parage. V. Of the TmpUefHetiopolis, T^ n occa l \ ^\^^SoithU Temple was Jhis-.Omastht fourt^bemg put fro t fie high Prieft- SJ ^' f ^.^ Egypt, an J there builta Temple ,„ ittA^fc,, .mfconftruing the place of the It was not lawfullfor them to builda Temple inE, fijfcf* u W ° Tcm P Ies » che Samaritane was the word for it was heretical! altogether; it acknowledged u* DUt tfce Te nple of flw>^/* was no: idolatrous nor herettcall they kept the fubftance ofthe true worE with the Iewes- they fent gifts to Icrula em S ' P but they were fchifnuticall .ferufilem waS/S Y ' ffce was not acc?prab , e becauf / s • to-irtoi- Ine Church ofthe Iewcs worfliiDtwvJ rv» 4 • ■ i Http A ' if*-*' 8* 2S them from the Pagans )W ho arenot ofthe Church rS I 2 See before in A; *I •ECTI- 1 16 Oftheperjons appointed for Gods worfkip. Canon* Coxfir. lUnJt. fawn. Confir, Jffnfi. ThcHcbrcwej; nucb tnitiatii. C6>1- SECTION. III. Of the perfons apf tinted for Gods trorfhip. f~\ O D would have fele& times and places appointed ^-*for his worflaip, fo would healfohavefele ly,ia his death. in bis perfonjhere muft be no blcmifh in him^Lev.i 1 e Hegejip. tcftifies , how Antigwtt* cut off both Hire Anns his eares , that he might bee high Prieft no more ; if the cafe fhould fall out other wife , and the Ie wes fhomld re- cover thek liberty againe. tt They would admit none to be high Prieft, who had ablenaifh in his bodie 5 yet they admitted him to bee a high Prieft, who was a Sadduce, and deny ed the im- mortality of the foule : this was incorrupt times. Antonim the Anchorite , cut orThisownenofc,that hec fhould not bee chofen Bifhop upon this ground. Hence is that queftion , Liceat nefeipfim admutikre. x The Heathen ©bferved this alio in their high Prieft; when the Temple ofrefta was burning, Metettwthe high Prieft, ramie into fave their Palladium, heelokth his eyes in the fire $ hee was not permitted to bee high Prieft any more,for that if they would have no blemjfh in their facrifice , farre lefle in their Prieft. In his annointing; When the Priefts # wcre firft ordai* I 3 ned, fanon* tHegefipLlJxeidjH§l t \iSc4lhl % tri/24t.% X$ense <±AccUm* r- ug OfthekiohPrieff. "7 v 'd> J* r #4^/ S4kmon UY$h III.- I ned,all were annointed , Numh.^. But whea theor- derof the high Prieft was once fetled,©nely the high Prieft was annointed : therefore Ariftobulm the high Prieft is called the annointed of the Lord, 2, Mac, i.io. A [liter in conflituta Ecclejia filter in con flit ttenda $ It is one way in a fettled C hurch , and other way es in a C&urch not fully fetled. During the fccond Temple, the Qyle which annoin- ted the high Priefts , was wanting : therefore * the high Prieft in the fecond Temple , was called , Merubba beg*, dmjmultiflicatm veftibm^ The mm with the many clothes : They called him not , The annointed of the Lord ; but , the manmtb the many clnthes .-becaufc he had five things peculiar to him, which none of the reft of the Priefts had • hisBreft-plate, his Ephod, his plate of God, and his Pal/ium t m& Cloake. In his appareS ,he was a type of Chrift : his Crowne figmfied his kingly office • his Vri wand 7hummin,fig- nificd his Prieftly office} and his Bells , his propheticall office. So Chrift is feenc by Ezechiel^. walking amongft the midftofthe Angels as a King: cloathed in white, as a Prieft 5 and an Ink e- home hanging at his girdle , as a Prophet.-as a Prieft he wore a My ter ; anaongft the hea- then 5 the Augures had their Lttuus Y like athrowne Turbet^The Emperours had their Paiudament^m^ their robe Royall - 9 mi the Kings had their Diadem, or Crowne. Thou art the holypneofGod.Mtrk 1 .14 : Here is an al. luliontothe high Prieft whobad ^Holftneffe to the Lord^ written upon his forehead \ therefore he was cal!ed 3 Tfo holy one of God 5 Chrift our high Prieft , is that holy one of God, This gold^p plate was called arm^r : none might weare it but the high Prieft, in the day of expiation. there- Of the high And things which pertaine te us. The things which he did from God to us, were reprelemed by his Vrim and Thummim : the things which he did from us to God , were reprefented by his breft-plate, carrying the twelve ftones upon it. PaRagr. 1 1. Diatrib* 1 ♦ In what order the Jl ones were fit in the Breafl-pUte */Aaron. THe f twelve Patriarches were fetia Awwbrcaft- plate , not according to their generations, but ac- cording to their births > that is,the tree womens Tonnes were preferred to the hand-maides fonnes , although feme of them were younger. Sometimes the Tribes are numbred according to their age 3 Gen. 33. Secondly,fometime$by the Nobility of theirbirth:as£#^.2 8. Thirdly, by the order of grace, zsludah is firft fet ittthe Campe 3 /V»/». 2.3, Fourthly ,by the order of Hiftory, as Sew before lapbtt ^ Genefis io 4 Fiftly , the number is onely confidered without the order , as Revel. 2 1 . For the laft is firftjhc*e, and Danis omitted. I 4 A * Hep fitful. y Bring &to» 4 in biitran* flat ion ef places of the Scriptures, 2 20 L, ■ 124 Of the orders of theJPmfts Jnfit. Canon* ly, rfpuiPote&a jswhetc there is a power commanding; Ordo^ wlrn there arc fuperiors and inferiors! chefe two areclfentiall ingovemement, they being taken away,go^ vemtnent cann®t fax\&Maiu$ may be changed(as here," for before the Priefthaod continued for the Priefts lif c^ time,but now it laftsbut for a yeare.The titlels changed" by the law it was by fucceflSon, now it is by the ele&ion 5 o f the Romans •• the ufe is changed, firft it was welind- miniftred a now it is corruptly ufed. As the waters of Nilus run fo many hundred miles, a pure and cleare wate*, yet when it comes neere to the Mediterranean Sea, it begins to grow bjacki(la,and fome- wfaat fait, at lad it f als into the Sea, and lofctfe the name; fo the glori@us Priefthood, which continued fo many hundred y cares, begins now to grow blackifh and cor- rupt, and fliortly it is quite abolifhed. How is it faid in fflark. 1 5. 1. The high priefts confuted \ then it might feeme, that there wcr*moe high Priefts at ence? We muft uiftinguifh betwixt the high Priefi by way of excellency, and thefe high Priefts ; for the twenty-fouye orders ofthe Priefts,which Z>*z>/^apdointed; every one of thefe ranks had a chiefe Prieft, and of thefc the Evan- gelift meaneth. Parage II. DtAtrib*^ Ofthe foure and twenty Orders ofthe Priefts* DA v 1 D inftituted foure and twenty Orders to ferve in the Temple by courfe, Lu\, 1. e cals thefe ^t-V^, courfes; the Hebrewcs cals them, Mognadimftationes^ R.monsjofephu$cd\$ them^»w^f, fellowfhips:in every courfe there was fiue hundred Priefts, and their courfc fafted from Sabbotji ro Sabbath, j The chiefe of every en* of thefe courfes, were called Of their Sacraments. ftxis&K, highPriefts: and the Hebrews cals them Ho/he abethjhe chiefe of the Family. d One courfe might not take the courfe ©f another- for they had an auncient Canon, Every Prieft or Levitt who Jhall intrude himfelfe'tn another* place Jet him die the death. ' -■ "' *■■■ ■*••«»»■» Para g rap hi III. Of their Sacraments % and fir fi ofciremtcifion. Having fpoken ©f the times place, andperfons that God appointed for his worfhip 3 wee come now to the manner how he would be wor£hipped,and that was in the Sacraments, prayer and difcipline of his Church. The Sacraments were two : circumcifian, and the Paffe- over. Circumciffon was the feale of the Covenant, tothe people of God. Gen. i j. i o. This is my Covenant , which jee [haUkeepe be- tweencmeandjou. Circumcifion was inftituted by God theeyght day. Gen. i 7. And every male childe of eight daies clde among you, (hall he circumcifed. The Hebrewes under ftand the eight day, not full eight daics, but fixe full daies 5 hence they fay, that Vies legis nonejlk tempore adttmpustfhe dues of the Law are not from time to time : that is, Non efi apleno tempore, that is, Not from a fuB time: So we fay,Cbrift rofe the third day.when he lay not three full dayes in the grave 5 fo we fay, one hath a Tertian Ague 3 whcn the difcafe keeps him but one full day. C Luk.2 .21. But when the eight dayes were fulfilled, they came to circumctfethe childe} This is underftood,^ tempore enrrentefed non comple- te. The currant time,but not cample^that is,the eight day beginningjbut not fulfilled. So Deut. 15.4. Atthecnd «f "5 ASedlCdttjfii.lf. Canon. (anon. Confr. mft. Ctjefr z/fnfvti iz6 OfCircumcifion* Ef>iph4»font»htrtf. of the fevenjetres : he msanes not when xhz feven yearcs werecompleate, for the reft beganin the beginning f thefeventhyeare ; fo that it is better tranflatcd in the end of feaven yearcs, then after the end of feven yeares : (Mm) is put for (Beth) that is, one prepoficion for ano- ther : as Deut,$ t $.PjiL6 2.30. Circjmcifion being the fealeof the Covenant, it was a fearefull thing to renounce it. A*ti9chtts(iMic.) psrfecuted the leaves very hotly, and crkd them to be Iewes by their Circaaicifion $ they to conceale their Iudaifcne, caufed to draw their fore skinne: and the ApoftIe,i Cor.j .18. alludes to this forme. Art thouciratmrifedtdraw not the fore skime. This might be done by Art, as c Epiphwm testifies. . The Egyptians, after the death of /*/?/>6,negle&cd cir- cutneifion, for the hatred which they had againft the Is- raelites, and the Israelites living in Egypt, ?egleaed it al- fo; therefore lofuah cals this^lofaA^.^fipproifrium ^£gyp» ti, the (hacac of Egypt, when heecircuracifcs them at GilgaU. Secondly, when they denied circu ccifion ; this wascalledd Mac.\.i6.)Oppr$brium AntiockijLhefkxivc of Amiochus. Thirdly, when they were circumciftdinthe flefli, but not in the Spirit : this was called Opprobrium /^/jfliameofthclcw. Fourthly, when they were cir- cutneifed in the flefh,and in the Spirit, itwascalled^^ /W^/,thepraifeQfthcIew,^w.2.2(5.27.28. Why did the Chriftianlewesdraw their Prapuce in the ApolUes daies, ( 1 Cor.jA 8,) feeing there was no danger I @fperfecution,asintheticnccfi.?.a j,; cfrflMwtffc « Prtpmefiox is,a!though they be circumcifed in the fleft tkeyareftfflia i tbcir tr*fme y and uncircamcifed before the Lord. They were cut off from the people of God,for the con tempt ©f circumcifion, and not for the want ofir. Gen 17. \$.HeTt>hocircumcifesn<>thimfelfe$ilibe cutoff. Therefore the Iewes who bury their Infants (who die before the eight day ) before the doore of their Syna gogues, and not with the reft, raiftake this place ; and" fo doe the Papifts, who thinke all Infants not baptized to be fecluded from the kingdeme of God": Bee rchode. ftifeth his circumcifion, fall die the death efuncircumcifed Eze.2%. Sohewhocontemneshis Bapufoie. It wasa' good decree ofthe CouncelLof { Brackara which ordai- ned, that thofe who defpifed their Baptifme and dved • and thofe who hanged themfelvss, fliould be buried to^ getherasboth guilty of foulemurther. Vpoa thisneccf. fity, there were fomc who baptized them after they were dead, and put their facramentall bread in their mouth as 1 their viaticum. When they circuracife their childe, they ' call him (Exod.^ .) ftonfum fanguinum^ a husband of 1 blood: and they apply the words of ziporah t©hi m Thou art a bloody husband: becaufe that day they hold, that the childe is mat ried to the covenantj and they expound Tetigit fedes tins : that is, She hurt, memfrum virile eisss- as Canon, Canoxi Conf. tConMumfctiiniam i*8 Of Circumcifion. C&n&K. Ctaf. C*non, lllufl. Sctttcl, M*M«. When they circumcifc the child,tRe^«a / for afar. miLplying the words of ^ * M ** +5 . E * Marke how God in iullice plagues ^.^SS\ ^.becaufethey mocked our Lord and faid,(^°.> Ht alt upon Blias. . - They had witneffes in their circutncUlon. were called /J/^W/w/r^^^whoprocDilea in ere childsnamealfo. ,:^je «f rime in the Circumcifion had fundry periods of time Church, which are to be obferved. ^ Chnft wasbaptized, all this timeii w r ' d dcrtheLaw:anditwas^#«^^^ profitable.tbefecond period of «^£gS3l "« of Chrift, untillthe promulgation o f the Go g fed^mejfam, profitablebut ftne«N« theceremoniesJInthi S period s itwasL« £/ , eel oftho Apoftles unt 11 now.tben JJJgJJS^ cir . 3 .2.3)/fl/«w > ualawful:then it was concuien^uu cumcifion, Itj Of the ^JfeoVer. \z$ In the fir ft period they might onely circuracife- in the fecond period, circumcife and baptize^ (for they had yec more regard to circumcifion than to baptifme : ) in the third period they baptized and circumcifed, ( nowthey had more regard to baptifme than circumcifion : ) in the fourth period,they onely baptized, i Firft,as Scotus fpeakes, it was Subpr^ceptojednonfub conjilio: Vnder the Law, but not under the counfell: then ii was Sub confilio Jed non fib prtcepto, Vnder the coua- fell, but not under the Law, When it was Arbitrary $ i . It was Neceffe effe^ needfull to be : 2. It was Nonneceffe efe, not needfull to be: 3 , It was Neceffe non tjft } no waies needfull to be. Par ag. IIII. Of the Pafjeover. TH & Paffcover was 3 Sacramentjfealing to them their fpirituall deliverance by Chrift,and their t~mporall deliverance out of Egypt, Exod. n.i^Andthis day/haUbe untoyoufor a memdrUS^ Afidyejhallkeepe it afeaft t<{ the Lord. In the preparation of the Paffcover • fir ft, g they had Inquifitienemfermenti^ Tbefe&rchiug out of the Leaven up- on the fourteenth day ©f the moneth, from the fuane rifing to the fourth hourc. Secondly, they had Exter- tninAtionemfer mentis The rating out of the LeAven^ from the fourth to the fixt houre ; in this time they caft it out of the houfe,and burnes it from the midday \ not onely the ufe of it is difcharged^but alio the very looking upon it. Laft, they bad ExfierAtionem fermenti, the curfmg out of the Leaven : and theyySy, Qmne fermentim quod- cunque^ hie eft inpote^Ate me a, quod neque vidi ntque abo- levi^mttum efiojtnqu&mputvis terr* afitmator. AS the LeAvenwhatfoever is here in my power 3 which 1 neither faw K nor Canon. Confr. uiuft. g Scal.i* Prologue i ? o Of the ( PaffeoVer. l h £l'MLeyj4. DoUrine, CsHfab.cnnt*inon* nor have put awaj^ let it be nothings analetttbeefteeweaas the daft of the earth. All the time of this feaft, they name not this word, Lecbcm, Bread, leaft they fhould flir up in their children a deGte to leavened Bread .* ffor they ufed no Bread or- dinarily but leavened bread : h So when they fpeake of a Sow,they cal her Dabar achar^ another thing: the Greeks I €xpre(teit better 3 ^?*>^fltx\0T0K(?;, An unhappy tbing.lhis I they doe,kft naming the word £,their children ihould long after fwines flefli. As they had a diligent fearch, to finde the Leaven be- fore the Paffeover, to eaft it out, not to lookc upon it, aad to count it execrable which they had not found, and not to name it once^fo we fhould purge out the old Lea- ven, when we arc to eate our Paffeover, wee fhould de- teft it, confume it , and not let it once be named amongft us. The Heathen, before they were admitted t© the my - fteries,they did five things to them .-the firft, was ?ur- gati* communis ^ the common purgation ; fecondly , Pur- gam recfindit/or^ovQ inward: thirdly, **&■***, when they might ft and and behold the my fteries a far off: fourthly, loitiatb t vrhen they were partakers of the myfteriesrfiftly, they were called mtrir, that is, Pcrfeclinthe myfterks ofGod. Dhnyfim diftinguifheth the whole adion of the recei- ver in three parts : firft, KdBapffK Purgatio, a cleanfing: fecondly 3 mv»*/* initiation a beginning: thirdly, rsMi*>* confummatky a perfection. When they firft received the Sacrament, it was called initiatio: when they came to the full knowledge of the myftery of the Sacrament, it was called cenfummath* A R A c, Of the eating of the 'PaffeoVer. [ ?i PaRaIr, IIII. Diatrtbai. Oftbeplace where they htate tke Paffeover. TH E Paffeover was eaten at home in their p houfes. Where wilt thon that we prepare to eate the Paffeover > and they went to an upper chamber ^Mat ,26.17. When they killed the Paffeover, they fprinkled the blood of it upon the Altar, Exo/iz; but they were to eateit at home in their houfes : Themoft holy things were onely to be eaten in the Temple, as the Sinnc offe- ring, Levis, j. 6. butthcletfe holy things were eaten in their private houfes at Ierufalem. Paragraphs IIII. Duitribfii. Of the number which did eate the Paffeever^ and how man) Suppers concurred together. THere were no fewer than twelve who did eate it 3 as Chrift and his t wclvc.They ufed alfo to ioy ne t wen - ty together, and then they were called the children of the Society. At the Paffeover they had three Suppers concurring together^ Fir ft, their common fupper, with which the Paffeover was ioyned,and this was the fecond Supper: the third, called r Dimiffery Scpper. Chrift inftituted the Evangelical 1 Supper after the Di- raiffbry fuppe^as is proved out of Mathew^ in the twen- ty fixe Chapter. TheChriftianshad their s^arf, or Lcve-feafo: and at cfee firft they ioyned it with the Lords fupper alfo, in the Primitive Church. PaRAGR. IIII. DtatribA 3 , Of their common Supper ^ith which the Pajfover u ioyned* "THE Matter ofthc family in the firft Supper, takes x bread and breakes ic ; therefore be is called Bctze- K 2 ang. Cahoh. Ckryfo/f, Druf.tnpr*twho hafl made the fruit oj the fines. From - Of the eating of the TaffeoVer. [ ?3 From th.sblefTing and breaking, our Lord (LukeziJ iTranfUtigatfa* may feeme to have borrowed the blefltng and brea- king of the 6read. When the Pafcha was conioyned with the Supper, there were manymoe things done : (as may be CccnQ in the next Diatriba) with which the cup of thankfgiviag was ioyned : but with the common Sop per,theDimiiforyfapper concurred, as may be feene hereafter. ftome. Parage III I. Diatriba ^ Of the third Supper. BEfore they fit downc to this Secunia menfe, or Di- miflbry Supper, they wafh their feete : our Lord in thisfecond Supper, 7^13.4 5. waflics the feete of his Difciples for humility$whereas the fervants fhould have done it : and thole who would feeme more devoute, would wafh their whole body twice, and Peter (lob, 13. 8.p # ) meant of this when hee defired his whole body to be wafhedj which Cfrrift denied to hi m, as favouring of fuperftition^nd walhied onely his feete. The wafhingofthe whole body, Analogically, figni- ficthourBaptifme: the wafhing of our feete, the pur* ging of our affe&ions, lohnx$. 26.27. jo.jr. In thisDiniflbry ftpper, the bitter hearbes are brought in; then the Mafter of the Family dips the herbs in the bitter fawce,and gives to thofe who fie about him. The children this night* began .to aske their parents, Why is ic called the Paffeover ? Theyaafwcre^bccaufe the Asgell parted over and deftroyed us not. Secondly, Why doe we eate unleavened bread?the Parpats anfwer, Becaufe we were forced to make hafte out of Egypt, we had no leafure to fowre our Dough, # Thirdiy, Why eate we fowre herbs ? the Parents anfwere, To put us in : K 3 k- Scdjnemeniterxp. Translation Gf a cu-. ftome. DoQrine* L *4 Translation ofacu» ftome. Ecct m sAhfvn j Diufjnfraier* £«'P* Attfw. CAufeb , ex Mfarabita* Of the eating of the TajfeoVer. [remembrance of the affliction woichwec fufferediaE- ! gvpt: this nighc by them was called Agada s The night of Annuhci&uon^ and our Saviour Chrift from thence, ufestharfpeech, i Cor* n. wtr^yyiMT^ Annunciate donee venero, Doe tbu in r erne mbr ana c e of me. The night when we eate the Lords Supper, our medi- tation and conference (houldbe upon the Lords death, children to aske Parents, and Parents to teach the chil- dren of it, what meanes this bread? what meanes this breaking ?&c. Wherein was it that Chrift dipped the Sop which hee gave to ludat tloh.i$.t. 9 Someanfwer, that it was into a cbarofeth y orfawce, thickclikeMuftard, having the colour of Clay, which they ufed in their Sacrament, to put them in remem- brance, how they wrought in Clay in Egypt. But how would Chrift iuftificfuch a Ceremony, ad- ded to the very Sacrament it fclfe * whereas hee would not allow Peters fuperft itious wafhing. It hath bcenc fomc common fawce : for they ioyned j many moe fuperftitions and traditions to the chicfe points of the Law s as they ufed at the firft faperftitioufly, j to let a malefaftor goe at the Pafleover, and cotythe ! Minth and Annife,fo they added fignificativc ceremonies of their owne 5 as this charofeth. If men to raife devotion in the peoples hearts, adde any thing to the Sacraments, eyther Baptifme or the Lordes Supper,there fin all never be an end of adding one thing to another. 1 will fetdowne but one example or two • When the Gothes that had fubdued Spaine, were celebrating the Sacrament, they canfed to breakethe bread in nine parts, by which they might paint out to the people the whole Hiftory ofChriftslifej compre- hended under thefe woidsficrferatio^NativitattCircum* cifiO) Aff$riti$ % tafii^ Mors, Refme8w % Gloria , Rtgnnmi . ___^^ B y Of the fajfeoMer. M5 By the fir ft peecc, they fignified his Conception- by thefecond, his Nativity, and fo forth. Sothefewho mixed water and wine into the Sacramcnt,did it Of good intention, to putthe peoplein mind of the wattrand blood which came out of the fide of Chriflr, but the Lord likes not foch wil-worfhip. Some afterward degenerated fo farre, called Hjdr9paraftat£, that they chofe onely wa- ter in the Sacrament. This rtvfato •. Trjfrt.it, or platter, wherein Cbrift dip- ped, was ScuteUam&gna, a big platter 5 or Receptaculttm Itquidorum, Aveffell for humid things, wirha fawceto the meat in which they dipped their fop, and then did eate of the fowre hearbs with it. Then he bleffes for the fecond Cup, and they all be- gan to CmgHalilu?dh 9 which is called Hdtlniah magnum-. it begins at the 11$. pfalme^and ends at the 1 19. one re- peates the ?falme % the reft cryes • Bieffed art thou, o Lord our God, the King everlafitng^ who haflfanttified te i& y and commanded us tofing Halilmah. The laft Cup, was called Cos Me/, pocukm laudis^ for after this Cup, they fang a Pfairae. Of this Cup, David fpeakes,P/i/w 116. and fo Luke 22. ver/e. 1j.Mat.26. 30. After thedrlnking of this Cup, and before the P/atme wasfung, Chriftinftkutedhisownc Evangelicail Sup- per; At this time he had not the common Supper ; for M it hew fayes 5 they went to an upper Chamber to prepare the Pttfeover; fo that this was an extraordinary time, when fo many Suppers concurred. Parage 1 1 1 1. 'BUtriba j. Of the changing of the T&ffetverinto the Lords Supper. N the mean; time that this Diraiflfcry Supper, or Se- cund*menfa,vias eating^our Lord inftkuted the Evan- K 4 „__JKli£ii 1 T aim A'd. hath* V4» 2. Cup. J -Cup. Canon. Of the change of the ( PaJfeoyer. Corfr. lilufl. uGon 10 cv.ftcmes. £**$* gelicail Supperj for probation of this ,confer.^<*^. 2^ with hh m 1 3. And as they did eatejefus tooke bread. This eating hath properly relation to t&e fop that John fpake of, and t hat /#^y received, after which he imme- diacy went our, After that the maftcr ofthe family had drunke the lafls Cup ^ he fayes , This night 1 will drinke no more. There was a Pafchail Canon, that they might drinke no more that night, after they had drunke thelaft Cup: and our Lord alludes to this when he fayes ; Henceforth 1 will drinke no more ofthe fruit ofthe yine^untill I drinke it in the kingdome of my Father. What are we to tbinke ofthis Pafchal Cupf whether was it Sacramentall or no? Itwas not Sacramentall, Thefirft Reafon: becaufe 'there is no word of it in the inftitution of the Paffeover, as there is ofthe vnleavened Bread, and ofthe Lambe, and the fprinkling of the blood? for thefe are al comman- ded, but never a word ofthe Cup. The fecond reafon : in no Sacrament there are two Sacramentall fignesfigni- fying one thing; buttfeeblood fignifieth the blood of Chrift in the Pafchail Lambes therefore the Wine in the cup, canao: figniSe the fame here. But how could the Qupbe ufed in the Sacramenr, be- ing one ly a coin man Cup, and not Sacramentall c There were three Suppers which concurred here to- gether : Their common Supper, their Pafchail Supper, and their Dirniffory Supper; and there was (bmething j occafionall in every one of thefe Suppers. Firft, in the j common Supper, &he unleavened bread was occafionall j onely, becaufe they might have no other bread at the Paffeover : but in their other commoA Suppers , they bad leavened bread. Secondly, in their Palchall Supper their Cap was occafionall, and not effcmiallto the Paf /_^_ cha. Of the change of the Vafeo-ver. cha 3 for they ufed it as common drinke with- their meat. Thirdly , the unleavened bread was notoccafionaii'in the Dimiflory Supper : becaufe they had no other bread in the Pafchall Supper. And it is to bee marked further jthat many things concurred in this Pafcha, which were not Sacramental!, and pledges of the blood of j Chrift; but were ojaely fignesto them of their delive. ranee out of Egypt. Secondly, the great feaft was joy. I ned with the Pafcha , 2 Chron. 35. called by the Iewes i Ohdgigi , and in Scripture called the Pafcha: this w?s 1 not Sacramentall, neither was eaten , but the fifteenth -day. Thirdly , their Sacraments were to them, both temporall refrefhments, and fpiritualL For if the water which came out of the Rocke 3 1 O.io, they with their beafts 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 natural! refreflupent alfo? Wherefore our Saviour Chrift when hee faith- Henceforth I mU drinke no ?nore of the fruit of the vine : Hee alludes hereonely to the Canon of the Iewes 5 wherein it was forbidden them that night , after they had drunkc io the laft Cup. There- fore Chrift transfers not the Cap of the old Teftament, to the Gup Sacramentall in the new Tcftament.as fome hold; One of the Evangelifts fayes ;' while chrijl.WM Sup- ping,heto*kehread;tbeQthQ);oh\)Q Evangeliftsfay sf- ter Supper be tooke bread* ztMvTM, dumcomedehant.autpofl comeftiMtm % in aorijlo fecnndo^MAt>i6>x6^Luk.ii>i§.After the eating in the in- definite time 5 that is,afcer hee had ended the dimifloric fupper,he inftituted this Evaogelicall Supper. What fort of change was this , when Cbrfft changed the Pafchall Lambe intothe Supper. of the Lord? *J7 Qhxtt. Arfft, i 3 8 Of the change of the Tajfetrver. In religion,there are foure forts of changes; fir ft ,w hen the eflcnce of Religion is changed 5 fecondly , when the ftate of religion is changed 5 thirdly , when the Effence is changed in part, fourthly , when tl{e rites @f Religion are changed. When the Effence of Religion is changed, (this is , as when a man is raifed from death to life;) as when a Turke becomes a Chriftian. The fecond chaoge inreligion,is,whenthe ftate is changed(thisis,as when a Boy becomes a man, ) When Chrift changed the Paf- chall Lambe into the Lords Supper, and the Difciples, the Iewifh Sabboth into the Lords day here the Effence is not changed, but the ftate. The third change is, when the Effence is changed in part - 9 ( as when a man who is ficke , becomes whole : ) and ©ne is Orthodoxe in all points ©f Religion except one, hee is converted alfom that point ; here the Effence is in part changed. The fourth change of Religion , is, when the rites are chan- ged : this is like the change of a mans cloathes. Here in this change of the Pafchall Lambe into the Supper of the Lord , the ftate and rites were changed , but not the Effence, neither in whole,nor in part. In the obfervation of the Pafcha^there was great con- tention betwixt the Eafterne and Wefterne Churches, The Eafterne Church obferved the yecre of the lews, and the day upon which Chrift was Crucified -.but the Wefterne Church kept the day of the Refurredion,& the day after the Equinoxe , and the fourctcenth day of the month: Therefore the Eafterne Church called them Quarto- dicimani. But Vittor Bifiiop of Rome,condem- ned them of Herefie in this: for they differed both in the Mont th, and the day. The Counccll of Niece fet- led this Controverfy , by appointing $ Firft,for the difc ference of the Moncth , that it fhould be celebrated the fouretecnth day pfter the Equinox,which then was the one and twentieth day of March. Secondly, for the dif- ference Of their geHures in Prayer. fereacc of the day ; they appointed the Sabboth after the fourcteenth day for them both: and fo the contro- verfy ceafed. Parag. V. of their geflures in Prayer. \/\ 7 Hen they prayed, they ufually flood. * Tr Abraham (lo§d before the Lordj3en. 1 8.2 2, that is > Abraham prayed. So, The Publican flood a farreojfand prayed^Luk.iS.iz. The Iewes fay , Sine ftationibiu nonfub/ifteret mundu*: the world could net endure without [landing : And Guam- muia, {landings is one ofthefeaven names which they give to Prayer, * The ./Ethiopian Chriftiansat this day \ have pillars of wood made to reft them upon , when they ftand at their prayers 3 bccaufe their Liturgie is long. When they prayed , they looked with their faces to- wards the San&uarie. If they fray toward the Citie which thou hafichofen^x Kings 848. The Arke was fet up in the Weft end of the Temple 3 that it might bee oppofite tothe Heathen wor/hip:F& the woman alwaies to have her head uncovered 3 becaufe fliee was firft inthetranfgretfion 3 althoughit be otherwifeinthe Chriftian •59 ScebcforcinSeyMtmenh Canon. Iffufi., 1 Scali^'in Eknch, Canon. IJLuflu ( Drufih prat. l«O.XI» i4o Ofthetrgeflures in Grayer. Canon* IBufir. fanon, t /ifngelui C animus ex Talmud* in Vgcej mVi Tejt. Cawn, Covfir. Confir. Chriftian Church,i Cor. 1 1.4.5. Where man is commo- de d to uncover his headend the woman tp cover her bend. Paragraphe V. Diatrih 1 Of their manner ^/praying. THey prayed with a low voyce. They fay , that they fheuld pray as Ann* did 3 and he who makes his prayer to be heard , is of little faith. They grayed inaknowne tongue. fc When R. Levi came to Csefaria, hearing feme re- peating this Prayer (AudtJfrael) heare lirael, into Greeke: he would have forbidden him:but R. Iofeph faid untohim y If they know not the Syryacke tongue, let them pray in the tongue which they under ftand. The chiefe fault that is forbidden in prayer t is Batto* logia , too much fpeakhg of one thing. Mat\6.y When ye pray jvfe not rnucb{uattokgia)babling^ In Battologie, there is two faults -Firft,an idle and vaine repetition of the felfe lame words.In the Syriack 3 Chriftufesaword Mepbakke^ which fignifies to Bokk- out, as water doth out of a narrow mouthed veflellj which the Latines call Bulbire ,fained from the Hebrew word Bulbuk. This the Greeks call fa^Kuv, : words fan- ned 3 pera*v°v*™™*y- So lob 3?. And her yong ones,Ag- na/gn^glutglut in the blood. Secondly, tAultiloqmum , when they ufed too much fpecch as the Pagans ufed , they wift not what God to pray to ; therefore they oftentimes repeated over the felte-fame words. PaRag. V. Diatrtba II. Of the many helpes they had in Prayer. THey had Phyladerics and Fringes 3 as helpes for j them to pray,and for keeping of the commands. And ye fad hive fringes y hat when ye took upon them &c. There. Oj their helps to Prayer. Therefore they were called Chalcotb Tephilim , Gar- ments with wings : and for this ELfha was called 3 Elijha cum a/u,Elz/ha with wings : becaule he wore the coate of remembrance , which had foure fringes hanging downe at the foure wings of it. * Arbkam camphah^ Foure wings*. This garment vr as called laltth, A ntngedeoate. Becaufehec ufed ftill thefe wings, to pur him in mind of Prayer,*thefe are theg->lden wings of the Deve(fay they) which carries us to heaven. They had three forts of Phy latteries: firft, the pre- cept of the poft,fecondly , the precept of the head rthird* \y % the precept of the hand. The precept of the port , they called Chaicoth Mcty* za j fcheda quapoftibm tnjertbttur : The PhyUcJcries that were Written on the poges. Deut. 6. 6. This was written upon it : Heart O tfrael^ Iehovah our God is one : aad , Thou Jhalt love the Lord with ad thy heart and might. Deut. 6> 4. Our Sauioar Chrifl: calls xhisjThe great commandite the Iewes call it y Catalgadol, vntver/ale magnum , Vniverfall great. Secondly, they had Fronlets of Parchment, reaching from the one eare to the other, with thefe words written upon them , SancJifica mihi omneprimogenitu m : San&ifie to me all the fir ft begotten s Exo . 1 3.2. This was called the precept of the head. They bad upon their left arme, beneath their fboul- der a little, the third Phy la£tcry,which had thefe words written upon it,E*v. 13. <$.When he (hall bring you into the land^frc.Salomon alludes to this when he fay es • Bind my precepts to thy fingers^Prov.y. 3. They had then* betwixt their eyes,and upon their left arme, next their heart 5 becaufe the eyes, and the heart , arc ProxinetdpeceatitBrokcrs, to bring fione to the body, In the corrupt times they inlarg^d thefe Phylacte- ries 141 mfi. u E r 4s in JUdi.Talith. xTttmvdmiewtr*, 15 III. 14* Ofthetr helps tofrayer. T>otir. Canon* Ittuft. y ScdUgAn tUwh )($* ?)ottr Qamn, mfi. z Cdninitts mytcttnc^i Teft. rics -then they were called nMnm/MT*, large Phyla&e- ries. Chrift fiades no fault with their Phyladteries, but for their enlarging ofthem^^^.j, Thefe Phylafteries, Exod. 13,9. are called Scbed* memoriales^ Sheets of remembrance : and in the New Tc- ftameot WKmfyia. *&* t^^v^^hv, prom keeping. For as wee bindathrid about a forgetfull fervaats finger, fothe Lord dealt with them $ and they applyed that feying of Ecclejiajles to thefe three Phyla&eries: A threefold Cord cannot eafiy be broken , EccL% % \% % The Phyfitians have their Pro/hyUtiicajracAveats^Q prevent Difcafes, Moft of fianes come of forgetfulneffe , therefore let us fence our hearts with the Phyla&eries of Gods Law, and ih wee fhall not be overtaken with finne.* God would have hi9 people oppofite to the heathen in allthings, efpecially to Egypt, which was the matrix ofldolatry. Tue Egyptians wore Amulefa , or ^il^i**^ fife- gar ds about their heads,to defend them from evill 5 ther- fore God would have his people contrary to them , and would have the Law written about their heads. y Thefe Phylacteries Varro called PnebU, which after- ward was called Brevia, hom theace comes the word Breefe^ which the Confederates of Satfaanufetoweare, to guard themfclvcs from the harrac of their enemies, IntheCouKcellofLaodicea, Inchantments are called ExcanUtricum Phylacleria , The Charmes of Witches Pbylacleria facet 'e to caft Gantrops. Thus weefee,the Divill is Gods Ape,and hath h\sA- muleu&t counterfeit Phy la&erics,to deceive thefe who truft in him by them. At the ending of their prayers they fay, Amen. * They make fundry fortsof Amen^ the firfl: , fetbimd, Puf ilium ,whcn one under (tends not the thing which he aniweres % the fec6nd , is Catufha^furreftnm^ when hee ^^^^^ fayes Of their Muficke. »4? fayes Amen before the Prayer bee ended ; the third is, Ketugmt otiofumfs/hcvi a man fayes i^dmnn idly ^thinking upon fome other thing .-the fourth is i Tzaddick 1 )u[forum i of the juft •, when the mind is fet upon the prayer,think- ing upon no other thing. Paragr, VI» Of their Mu/icke. THaf the Lord might ftirre them up more earneftly to worfhiphim,he ordained that they flaould have muficke. Their Muficke, wascitherInftruraentall 5 orVccall. Thcii Vocall Muficke had foure parts ( anfwering to our foure parts of muficke ) Skcmmthjftwa t PfaL6.i : which was the loweft part ( anfwering toourBafe:)ie- condly ^GnaUmotb^Pfal % ^6.\^Virgina(U iw^Canfwcring to our Tr///(PX:) thirdly >LMe», Pfal.9. 1 . Inter utrurn^ue^ (anfweriag to our Tenour,and Counter-tenor J Their Inftrumentall Muficke ,was firft , Shalt(him 2 1 54^.18.6. An Inftrument of Mufick with three firings* fecondly , Shu/in, Pfal. 6 i.i, Hexachordcn^ An Inftru- ment with fixe ftriogs - 3 thirdly,S^;»/>?//A, Pfatm&4. An Inftrument of eight firings; fourthly, Gnafhur, Pfal^i. Decachordon, An Inftrument often firings. The Lord blames much their propbane Muficke^ Amos 6. Qui diminmtis velfarticaiarizatis^ who quiver and cut your Muficke. * Vitruvtm markes out of Ariftoxenm the mufitian, that there were three forts of Muficke 5 £rft that which the Greekes call ap^/W, which was the gravefl: and thefaddeft,andfctlcd the affe&ions;fuch was the Mu- ficke of the Lydians , drawing the Notes long 3 confi- R\tl%q£ Sfondam or tw&long : that J^uficke which £- //^called for, 1 King 3, 1 5. was this fort of Muficke, 1 and Illuftr. R H,S*t9monlnPfil t Canon. Cotjfir* 1 a ritrt&je4rchjt coloured Muficke, with a fubtile kind of breaking & quivering of the Notes which is a light fort of Muficke , tending to flirre up the affections to lafcivioufncfle , confifting of Tribrachyes, or three Jhort , which was ufed amondft the Phrygians., wherefore they were infamous , as Beotitts teftifies. This the prophet Amos blames ,/tf»w 4$ and it is not to be ad- mitted in the Church, ■ Cicero faith, MMata Mufica, mutantur mores , itaqne curandum utMufica quimgra* vifsima efrfedatifsima retineatur : Muficke being changed, manners are changed , therefore we muft take heed 3 that the moft fit led and grave lAufieko bee kept. If there be fuch need of fetlcd Muficke in the Comraon~weale,much more in the Church. d They fang the 22 JPfalme zstxy morning, when the ! morning facrifice was offered:thcrefore in the inferip. i tion of the Pfalme 7 it is called Pfalmus matutimu \ it be* i gan with the words which Chrift uttered upon the Crofle- My Godjny Godjvby haft thou for fake n me? When they carryed their firft fruits to Ierufalem^they fang by the way the m. Pfalme. When they came to the Of their Vifcipline. the Sanctuary , with every man his Basket on his (honi- der, they fang the 1 50. Pialme. When they were in the Court-yard, they fangthe 3 o.Pfalme. VpontheSab. both, they fang the 9 2. PfaJme. This is Intituled A PfalmefcrtbeSabbeth. ' At the Pafcha, they faDg from the 1 mo the 1 1 9 in token of thankefgiving. Par ag. vir. Of their di/eip/ine in Excommunicato/*, GO D would have his people a holy people • there- fore ne would fuffer no vncleane perfon to dwel a- mongftthem. For tounderftand their Excommunication the bet- ter, we muft marke that the Carope in the WildernefTe was divided in three parts: firft,the Campe of Ifraelfe. con^theCampeofthePriefts.andLevits.-thirdly, the Campe or the divine Majerty. The Campe oflfrael was from the gates of Ierufa- km inward to the Campe of the Levites ^omprehen- d-ng the Womens Court and the Mens ; and thefe were iJft'f 4 > * he greaterTent « the great Porch made the diftin^ioa betwixt them and the Priefts- Of this Porch Chi,ftfpeakes,M*. 23.^***^ kiied betmxt the Perch and the Altar. The lefler Campes.were either the Prieft S) or Gods The Canape of the Priefts , was from the Porch in - ma ? A h ° y Pla " ' diftiB g u ^ed by the firft veile called Gebbuecohanim , terminus facer dotum, The limits of Prtefls-, not, but that it was lawful! for the Pricfts to «oe into the holy place alfo ,when they offered Incenfe , & or dreiled the Lampes • but their fpcciall abode was in tlie <-ourt of the Pnefts } fo the people might come fome- times into the Court of the Prkft Sj but their ufallabode ^ was l 45 Canon. ISufir. up Of their Excommunication* iDtttfwp4t\ waa ui their uvvne Court. The Ca.upe of the divine Makefile was from (he firfl: veile inward .containing SanCium^ and Sanftum Sanfio- r»r» : The holy and holitft of all. He who was defiled of Leprofie, was fecluded out of all the three Camps \Num. 12. Miriam was put-without all the Camps* When they were purged and brought rn, Tunc colltgebantur, they were gathered t© the people of God againc. He who was defiled of an ifTue,, was removed out of the Campe of God, & out of the Canape of the Priefts . but not out of the Campe of Ifraehf© a weraanm childj birth; He who was defiled by the touch of the dead, was re- moved out of the Campe of God • the Prieft who had touched the dead, might not enter into the holy place, untill he was purged put out of che Synagoguqand they hold,rhateW,w was Ex- communicated this way. The f cc©nd,was called, Her em, or Anathema • with this fort of Excommunication, wastheinceftuous per- foncenfured m the 1 Cor. 5. 1. The third, Samatha, ^^/(W, they hold that EMcb inftitutedit 3 /^verf.i4. It wassailed Samatha 3 from Sem»atha fi&d cop*e& :Sem t mmen^ A name , they put for leheva j Atba venit, He comes. The Syrians call it M** I ran-' Of their Excommunication. 147 ran atha y Dominm venit , The Lord comes, This fort off excommunication, the people of God u fed againft the Amalekites. Targum, Cant. 2 . contriver unt Amalekper diram imprecationem Domini : They bruifed Amaleck by the ft *arefidl cut fing of the Lord. pARAGRAPHE VI I. 'DUtrib*. I . Of the manner how they excommunicated the S AMA HI TA NIS. T He manner how they excommunicated theSama- ritanes^ was thus- They brought joeiPriefts^and 300. Trumpets,and 300. Bookes of the Law^and 30o.boyes$ and they blew with Trumpets 5 and che Levites finging ,accurfed the Cuttha?ans in the Name oiTetragrammaton , or lehova^ ! and with the curfes, both ofthe Superior and inferiour houfe of Iudgemcnt : and they fayd Cur fed is hee who eates the bread ofthe Cutth&m : ( Hence is that faying j of theirs 5 He that eateth the bread of the Cmbtan or Sa- \ mxritane ^isashe who eates Swinesfle(l) .) And let no Cut- i thaanbee a projelyte in ffrae/, neither have any part in the \ Refurrettion ofthe iafi: Thefe curfes they wrote upon Tables, and fealed them , and fenc them through all If- J rael,who multiplied alfo this great Anathema 3 or curfe (upon them j Here we may marke ; firft why the Samaritanes were (o hated of the Iewes ; becaufe they were Apoftates from the truth , therefore they accurfed them with this j fearefull curfe : they would have nothing to doe with < them/^.^.^nortoeatewith them>norto beapparclled j as they were , not to write the tfame Character or Lec~ j ter ,which they writ , and John 8.485 they obieckd to j Chriftas anopprobry , that he wasa£amaricane 5 and I had a Dcvill. 1, L 2 Secondly Dtuftus ex'Seph*ir tan* hum a* Ht T afmed urn st$am d$at«r. Doftrine: Of their Excommunication. rstm.UMtfiriMiX* kajZ.Z/lft, Secondly, into this terrible Excommunication,itwas given both by the curfes of the fuperior , and inferior houfes:Chrift feemes to allude to this, Mat.iS.iZ.Tbat which is bound in earth, fiall be bound in heaven^ Gods !u- perior and inferior houfes. Thofewho were *«w^/, put out of the Synago- gue, were not firoply fecluded from the Temple , but fuffered to ftand in the gate. They write that Salomon made two doorcsinthc Temple ; one for mourners antf excommunicated- the other for the new married : at this doore, if aay entred, the Israelites which came unto the Sabboth, and fate be- wixt thefe doores, fayd 5 { He whofe Name dwelleth in this honfipgUd thee with children.) If any entredat the other doore with his lip covered, they knew that he was a mourner , and they faid ; He which dwelleth in this houfe^ reioyce and comfort thee* If his lip was not covered, they j knew that he was Menudde, Excommunicated, and they j (aid, ( He which dwelleth in this houfe y put into thine heart j to hear e the wordofthyfeRowes.) \ Thofe who were excommunicated by the fecond fort j of excommunication, were not permitted to cojue neere the Temple- Thefe who were excommunicated after the third fort were fecluded out of the fociety of the people of God altogether. g The r Greeke Church afterward had her degrees of excommunication alfo j firft, fome viae nvivlutvohWho fiood and beheld the Supper of the Lord, but were not partakers of it ; the fecond imwM^mK, Who were further nmoved^ falling downe upon their knees 5 the third, cLXfQ'S&voi Who were permitted oneh to come to the gates of the Church 5 Fourthly mt**a*l*rrt& Standing without the doores of the Tcmpfe, weeping ia the Porch. When they excommunicated them, they razed their Dimes Of the jewes miitpolhicke cuftGmes. «49 names out of the booke, Luke6.ii. &vo?t?i7&s, abftenti 5/?#,fignifying to them,thac their names were razed out oftheBookcof Life. A Table of the Cenfures of Utbrewpneke y and Latine Churches Lefd/2 Mtttiom^ TheCen^res^or.U^ ' • , , ntftedby thefe.tttue Sy- the by the Dead, r d nagogucjvere) Goi. ) Nidui. IflZie, § £ <*? >Priefts.< Herem. < *w»'v* Ccnfiircs in the Greeke church,were YmviT- CtVA^y.CL- vol. . Mdr*n*athA. trotter 1 Cenfures, ' in the Las tin church were, AbfcntU j Anathema* section inr. Of their EcclefiafticdVoliticke cu/lcmes. THeir Politicks cuftomes, were cither mixtly poli- ticked meerely politicke : Mixtly politicke, were either their Ecclefiafticall politickes, or Scholafhcall politickes. - I PaRagr, I# 'Of their Prtflytes % GOD instituted the common-wcale of the leaves, having alwaies a fpeciall relacion.to Religion : for , this rcfpc& God had a regard unto particular perions of | Mwor* Mater, Maxima * Camn, awn Of their mixi politicke cuflomes. pn* ntf: ithe Heathen, who were Grangers to this Covenant, that he might make them true Profelytes$ as is feene in /<>£, Rababjslaaman , ^f . There were three forts of Grangers amongft the Iewes. The ftranger, who was a ftranger by birch. Religion, ■! and affe&ion, he was called Nocbri, dienigena^Altogether j afiranger. j The ft ranger 5 who was a ftranger by birth and Religi. / on, but not affection, hee was called Tefbit jnquilinus , I tecdStr angers of luflice : and in the New Tefta* mentProfclytes, from the Greekc word ^oaihBav. as ye would fay, AdjcititU^ numbredin^ and Le t vimceh 1 1. 3 1 Jteljudg^ 2 u * There were fome, whofe father was a ftranger 3 and their mother a lew, or contra^Levit ,14. If any of the pa- rents \verc converted, and themfelves not converted^he wascalkd^.^rr, radtcatui taken roote{Lev.i^. 47.)a* aiongft the people of God, but not in religion jfuch was that blafphemcus Egyptian, wh® was not of thelewifh re!igion.£w/'/.24. /Wfaycs of himfelfe, that he was Hehr&u* ex Hebra- is.Pbtl. 1 ,5 .that h^Botb of Father and Mother Hebrew es. Whether were the children of the Profelytes, Profe- lytesomo? No, but Free-men • Amongft the Romanes, thofe who v Free* men, their children were not Liver tim^but Ingenui^ io^bred: fo thefe who were Pro- G -lytes 3 amongrt the Iewes, their children were not Pro- fe!y tes> but Iewes ; h^vhoi, but not*M«?ww> as their Pa- rents, i Thofe who were of the poftertty of David; by their father, were ca!kd *A.chmalotanh& the chief ecf the Capti- vtty.h thofe who were of the houfe of David by their Mothers fide , were called Principes, cbiefe. They were diftinguifhed in Babylon: the firft was called Rabbana^ chief e on the Mothers fide s the fecond, Rabban, chiefe 5 en the Fathers fide Par ag. XL, Of their fir fi fruites: IN homage, that they had Canaan of the Lord,(there- forcEfay. $. it is called Emmanue/s Land) they payed their firft fruites, atfd their tythes. They payed tw t o forts of firft fruites to the Lord* The firft fort, were called Re(beth,princifium y or Jirfl 5 Numb. 18. Oj their fir ft fruits. 18.2. They payed but alittlc quantity of this athome. Their fecond (ore of firft fruites were called Bikkurim, fir fl fruits : Dent, 18.4. Thcfe they were to offer at Ierufa- lem • and therefore were called Tereuma Gedola, their great 7)/A*.Thefirft fruit which fan&ified the whole, was but a handfull of the eares of the corne,which was firft ripe $ thefe they carried not. It was not determined by the Law, how much they rtiould pay, but by the tradition of the Doctors, Eeclm, 37.7, Give the Lord his honour with a goodeje , and dimi - nifb not hu firft fruites* Here he alludes to their cuftome, that he who was of a good eye, payed one of fourty : he who was of a middle fort of eye, payed one of fifty : but hcewho wasofaneviU or covetous eye, payed one of fixty. IathisOpticke, yee may behold the feverall de- grees. /* Tohh, Bonus, Good. j BtnonijonjnediM, 1 OcuImsj Meane .• £R4$tgb y mto)Evi\L Thcfe, Deut.i 5. i7 # are called^ fAdntu aperta & c/dufa, An open And do fed hand. The ground out of which they determined, that they fhouldgivenoleflethanoneoffixty, was ££^.45.13. Sextahitis Epham ex Hhomer {Vhoufbalt take the fixt part of an Ephd out o/tho Hhomer. Thefeaventy translates it e*- rsssi the feverall degrees ©f their meafuresj are fet downe in this view- ) payed J one of tXEpha. "j lo. Hhomer five CorHtrSata. 30. continet 1 a HometmCdtus, > 1 80. containes : \L°iS* 7*®* SUOva. J $260, j Sextare Epham ex Hhomer fotdkeihe fixt part of dn £- i pha out of an Hhomer ^ is to take the £xt part of an Epha : for [ 5? nttnqutm Cq. ahqttando 4Qt ShfadLPtntdg. *54 Of their tythes. Canon, Confir. m Mdymfij/oi* Bitty" €dnon. mjtr. I Statin Opvfcftf, for an Epha concaines three Sata. The good eye payed three Cabs , or halfe a Saturn out of an Epha : the middle eye payed two Cabs, and an evill eye payed one Cab : according to our meafures, an evill eye would have pai- ed out ot a Chaulder, foure pecks almoft : a middle eye, five pecks almoft : a good eye,almoft fixe pecks. They ufed great folemnitie a when they carried up their firft fruits to the Lord. Efiy* 30.29- Tejhatf haw a/bng in themght, when an ho- ly Aficmbly u kept , andgladneffe of heart, as when one com meth up with a Pipe into the Mount aim of the Lord. ra When they carried up their firft fruits tokrufalem, they had a Ball going before them,' whofe homes were gilded, and an Olive Garland upon his head, and a pipe playing before them, untill they came toIerufa!em$ Pfal. 122.I retoycedwben they fay jve mil go up to the Moun- tain of tie Lord. Parage* III. Of their Tythes* THey payed fundry forts of Tythes to the Lord. The firft Ty the, they payed it at home to the Le- vires in kind $ and this wascalled Magnajhar rifhon^deci- ma prima , the firft lythe. The Levis payed out to the Priefts a Tythe,and this was call ed Magnafbar minhammagnafhar , decima ex dect- rna^ the Tythe 0; a Tytbe. Then they payed afecond Tythe^ which they were not bound to pay in kind,butto carry money with them to lerufalem, and there to buy more againe 5 which they offered to the Levites there : this was called Mag* - Jhir hafheni, the fecond Tythe j and x*? 1 ^ 10 "* Athankefgi- Then the thing which was lcft,the Husband-man might ufe Oj their tythes, life as his own,* ; this the Heathen called Po/luffa^e faro tximtre^ &popuh exponere^ToexemejromholythingSy and give it to the people. ' Then they payed theTythe of the third yeaie, called j Magnsfbar hafhelijha, decima tertia, The third Tythe : or I fidagnajl^ar Gnaw, *w*»te The poore folkes Tythes. \ •This yeare was called An»w decim^ The yeare oft he Tytbes,Deut.i6. u.Deut. i^Z^Amot 4.4, After three dues bring your fieri fees ^ (that is) after three yeares -as Levit.2<),29i Thde were called, Decimttriennales^tke third j tires Tythe : Tobia 1 . 8. But the third yeares Tythe 1 gave it ton hem it was due. When they payed this third yeares Tythe, they paid not the fecond Tythe: this Tythe they paid at home to the poore; but the fecond Tythe, theyp3iditat Ierufa- lemtothcLevites. The firft and fecond yeare, they paid the firft and fe- cond Tythe: the third yeare 3 they paid the firft and third Tythe: the fourth and fifth y^are, they paid the firft and the fecond Tythe : the fixt yeare, they paid the firft and third Tythe j the feventh yeare the Land refted. A Table of the Israelites Tithes. j 60 o o TBuftiels in one yeare. 10 o A husbdndman ^ 9 00 $ 90 5 * 1 Tercuma Gedola,oi heave offering,to be given to the Priefts by the Husband -man out or' this. Reft of the Increafe twife to be Tythed. Firft Tythe which belonged to the Levites. j The tenth of the Tyths which the Levites payd ^ to the Priefts. The remnant of the firft Tythe, after that the Levitc had payd tothePneft hisTh/uhe. Refts to the Husband-man of his Increase. Second Tythe taken out of the Husband-mans Increafe. I 4 7 7 9 ! Remnant to the Husband-man. after all is payd. They '55 Std/.OfVpt i$6 Of their tythes. Cartin. Cmf.. £«'/?. Anfw. o Epstb /om.i .Llot* 16 p DrftfinfTAt* They paid Tythe alfo of their goods to the Lord, &c. . Whttjoever pa fab under the Rod ^ the tenth (hall be the Lor ds1Levit.17.il. It was the cuftome, when they tythed their flockes or heards,that they (liut up their young within, and fet the dammes without ; and the Levite ftood without, with a rod in his hand, marking the tenth .-then he faid •, Tbit tenth is the Lords. Maike the great liberality of God to the Lev ites and Priefis, where he fayes in UaUchy , 1. 10. Did Any kindle fire y or [but the doores of my Temple fir nought fat h the Lord • for as they lived un Jer thelaw by the Altar, 1 Cor. 9, to ihould Preachas now live by the Gofpcll : but in force places,many hath (carfc the allowance of Michaes Levk, luig. 17a o.Ten Shekels offilver^fuit of apparreU/neate *nd drtnke. The Levites got one often from the Tribes 1 they con* fidered not the Tribes here, but their Increafe 5 but the Priefts got from the Levites one of twelue j here they refpeded the number of the Tribes : The firft was a po - lkicall fort of Tythe, the other Ecclefiafticall. When Chrift fayes to the Pbarifes, //*;£. 23. {?#*£*& you which Tythe: whether meanes he paying Tythes, or gathering Tythes. This word Gw/W, decsmare^ To fythe: fometimesit fignifieth to gather Tythes,£fr£.7.and fometimes to pay Tythes, as here; for the Phaiifes thought it a worke ©f mcrite to pay Tythes,evenof the fmallcft things which grew, but they paffed over the weightier thinges of the Law ■ what fort of glorying had beene in this, to gather their Tythes? But were there any Pharifes, but teaching Pharifes ? Yes, there was of both forts, both teaching and not reaching j they were a Se fe r the refutation of err irs : or w*sKmam*3 fir eft*blijhi»g ; '. **2 1 and manner of teaching. 159 F"&Ecl*i % Canon> the truth. When hee refuted the opinion of the people^ f fome holding him to be Jeremiejomc John the Bapt/Jl y and i fome one of the Prophets $ this was &&unM%%tmri and by the confeffion oiPeten eftabli/hing the truth . this was I Thefeteachers 5 £^/(fy?^i 12. arc called Bagnale i^ifa photh, Domini coHeclionum ; that is, Who gathered many j Difciples into one Scboole : @r who gathered matters into j onebooke^Awres Prndeftartm^The Antkors of many fob* \ \e£tts. When they taught their Schollers, they were feydto givi 9 f>rov*9»&ndtbe Latines following them, faid 5 (Sed umtniUe Deus qui Jit dd TytjreJBut O Tjtyrejelime what a God is this, da ; id eft ± doce, Teach me : fo the Difciplcs were faid, Accipere, to take, when they learned of their Matters . P rov. 4* Accipe Vijcipliham mcamjdeft 7 difce,Re* ceivt my inflruUion^that isjearne ; So Mar. 1.22. They taught their Shollers according t© their capa- city and age. «* At fiveyeares oId,bc is Ben Mickra the SonoffheLaw^ they fct him then t® reade the Law : when he is ten y eares old,they fet him Le-mijhna, ( that is ) To the Text of their unwritten Law : when he is thirteene yeare old, then he is Bar Mitzv actios pr*cepti,the fonne of "the precept ,then he receives the Paffeavcr, and is purified "• when he is fif. teeneyearc old, they fethim htgemata, which istheac- camplifliracntofthefe decifions, which are not ended in Mifbna, that part of the Talmud. They reade not to their Schollers, the beginning or ending of Ezechiel y nov the beginniog of Genefis, before they were thirty yeares of age: the one containing their Phy iickes$the other their Metaphyficks. They had a great care, that young Matters fhould not be fet to teach their youth, *Thofewholearne of young Matters, arclikethofe ZM. who, jML' m «*< Illfifi. u Pirk*abl>etbfiyn C$*z (tituti08etpatr#m.c.1» Origin* Canon, i6o Of their Scholes. Cantn. Bufi. who eate Grapes before they be ripe, or like thofe who drinke new Wine : But thofe who learne of skiltull old Mafters, are like thofe who eate ripe Grapes, or drinke old Wine. Para g r.* VL Of their M*Jlers>and their Title Rabbi, TpHE Do&orsofthelewes were content at the firft * with their bare names, Abraham, Ifaac* and laceb About the birth of our Lord, or not long before ,they tooke the Title Rabbi : and not content with that, fome of them got fpeciall Titles s one was called Hagneiam, lux mundi^The light oft he world. Rabbi ludajtiis Title was, RabbonuHakkoaeJh t do8or nofter S an ft us ^ our holy M after: Tmddias was called Haggaon % tUuftris^ Noble : another was called AbenezraJtapuauxilijTbejlQMofbelpe. Others were called Pekachim y aperu opened: They reckoned the people butblind,&>«». 2.They were Duces ccecorum^Lea^ of the blind. They were called Wife-men t Mat.u .1 9* Wifedomeis iufiifiedofher children \ Here he alludes to the Pharifes, who were called Wife, and their Schollers were their children: howfoevcr, they and their children rcicded true wifedome, yet the children of wifedomc would iu- ftifie her.Whe they were about t©teach,they fay; innpot fivrifin, that is, Thu day the wife-men mil teach Tradi- tions. When they tooke thefe glorious Titles upon them, they difdained the people. to h 9 .A9 .The/e people who know not the Law. s They called chem Gnam Uaharetz populta terra, Veo> pie of the earth : they made no more reckoning of them , than of beads ; and they made a Canon, Ne Aifctpulu* faptentis ducat fihamterr* y Let not the D'fciple of wife* man, CaxoM* Confir. Iffuft. &rvfi*pr4t. *. Of the training up of their Scholkrs. *6j m$n % marry a daughter oft^e earth : and , It is all one to lye withfucbaone, as tolje with a beafl. They had a peculi- ar fort of appar ell, which they u fed different from the cloathes of the com uoa people, therefore they fayd ; Vefies populi tetr* conculcatw Pharifearum, Thecloathes of the pe$pte if the earth, are thcfwtejioele of the pharifes. VViaea the holy Ghott revealed not himielfe, any of the fuure manner of waves, *fpoken ©f before; then they tookc chefe glorious Tides to them; fo wb&id^rk- neflccame in into the Primitive Chu cfytbenchey to^ke glorious Titles to them. They called one Comefttr, quo a devoraverit fcripturam, Eater, beCAufe he did eate up the Scrtpturc . Dunf Scttua, they called him, Lumen veritatis, The U?ht of verity, Occam hi* Title, was VenerabUuw- cceptcr, quodnovam formam PhtUfephandt tnctptrit^ Reve* fend beginner^ becaufe he had begun a new form? efpMofo- phie: Thomas Aquino*. , Angdscm Doelor^ A teacher (ike an Angell : and as they difdaincdfhe people, count i 'g them beafts v fo did the rcpifh Church : If a beafl touch the Mountame, it jhaS be killed : (that is) laves Innocenttta the third, If Latches meddle mtb the Scripture, they (hall be MM. Paragr. III. Of the training up of their SchoUers. AT the firft they were called the Sonnes of the Pro- phets, Numb. 3. 1 . Thefe are the Generations vf Aaron andMoyfes . Why are they called generations of Meyfes? Bccaufe Moyfes taught them : afterward in the Chrilhan Church, they were called D»fciples. When their Scholters were taught, in token of humili- ty they fate at their Matters feete. A3s2%. who was brought upatthtfeete ^/Gamaliel: j CoDeut.tf. inferentur pedibus tuts: (that is) The Gentiles | * f M lhat\ #/» VnUo* £anon 4 \6z Of their trainningwp IBmft. a Cod, rvrjkffgebttht Jhali be made thy Schollers\ So Luk.S. And they [Meat the fate ofCbrift. It was for this, that their Schoolc was called lefbtba^ Se/fi*, A fitting : fron /ajhab^/ederejofit : and they have a faying. * Cohctte filios veftros inter genua fapicntum^fe e$rum 'verba bibite cum fit i : Place your children betwixt the feete of the wife^and drinke in their words with thirfl. And againe,P*foeriz>*te in pulvere pedum eorum : fit in the dufi eftheirfeete. When they were fent out, they were faid to ftand be- fore the Lord, 2 Reg- m 6.u%. They fpake honourably of thofc who were their Tea- chers,after they were dead$ Syracides 4 5. tmmoria cm in 6enedtSHmbf§6 $ & pax Deifuperipfum 5 Let his memory be for a blefsing and the puce of God upon him, They afcendedby degrees in learning, h AH theticne that theScholIer fat at his Matters feete,* hewascafled Talmid Chakam, difcipulm fapientis^ The fcholler of the wife : and Katon^minorjoungi and this time was called Katon, minor it a^^in tutorie • then he was onely called Ben Bethir^ The fonne of Bethir. Secondly, heewas Graduate, his Mafter laying hands upon him, theahee was called Bachur Chabbir^yvki^B-, focius^ A Companion to t be Doftour,no v he was called lo/na Ben Bethir, lofua the fonne ofBetbir y h\s owne name is prepon'd ; but he fat ftill upon theground.* Thirdly, imposition of hands was given him agame, and fo he was mafter of Art : then bee was Samuch^Ucentiatus^Licentiate^or Promotw ^removed, and his Promotor was called Somech i x«#9wt»? impofir of his hands : now he is called Rabbi lofua BenBttbir, m3fter lo ? fua rhc fonne vfBethir. It. is true, that Chrift being but twelve yeares of age, fat amongftthe Doctors for his rare gifts, Lu\, 2. 4^,but it was not permitted for others fo to doe. Gjd inflamed ^ c g recs of learning in the Levitical Law, f*AHOH. J/ltift. And Z&thd VdrhiidnAKc Acnytt dlfctpt*Ujs i R&b'* btna tm proxtmus.Hc tioAt $i ig be m&ieM* • /■ Of their Scholkrs 163 La Ww From 20.1:02,5. they were ^T«%«^m, CatechifedA from 25. to 30, they were as it were Batchelors : at jo. they were Mailers of Arc ask were* at 50. overfeersoi others. So in the Chriftian Church, they had their degrees in' the fchooles. Firft, they were *u *« ftlatores, Rejolven of doubis : Secondly, they were v^™, Profolutores, Re/el vers of hard Quehions : Thirdly, *&&*"**, deciders of Con- trover fies, There was great modefty in the Schoollers at thofe times. They called onely themfclves Talmid chakamydifcipu !osf*pientum^Di(cif>le$cftbewtfo and their greateit title was Talmrd tor 4 difcipulus legu, a Scholler of the law , c The Greeks followed their modefty. At the firft , thofe who went to Athens to ftudy the fii ft yeare, they were called *«& xvije.- The fecoHd yeare, Bot ^.k^p^ lovers of wife- dome. The third yeare, they were called Rbetores, Rheto- ricians. The fourth yeare, they were called tin* fooles^ the more they kaew,the leffe they thought or theiifclves it is but the flndow of knowledge which puffs up the wife of this world. They went not out of the Schooles, to undergoe any publique calling, before they wcreenabled tote^ch. They wondred to fee Saul prophecie upon a fuddaine, lSam.\0 U. PfaLX^S. De virtutein virtutem^from vertue to vertue: Targum pjraphrafes it 3 Aitbbetb Mdra(ha,Ubeth Mtdra- fba y that is i (choUinJcbolam, from degree to degree. Paul will nor have we*t/r«f> young plants to be teachers, and Naztanzen finds fault, Cum ante Unuinemdocent jenes , when they teach old men before they have haire on their cheeks. * It is noted of the whelpes of the Lyonefle, that thofe who have fharpeft pawes, they fo prick the matrix of chc mother, and make hafte to be bdrne, that they ne- M 2 ver Canon* lUuft. Canon! Cottfir. Haft. mfl. 164 Ofthtir meere politick? cuftomes. vcrcorueto cheit tuli ftrength, but are wtake all their dayes^whereasthofe who have not fo fharpe pawc5,ftay till their ordinary time come, and gets full ftrengt h. So thefe Schollers, who through conceite of knowledge, ^haftentobcout, pricking the matrix in which they are bred ? come never rofuch maturity as others doe, who ftay es their ordinary courfe. When the yong Birds begin toflap with their wings, their feathers not being fhong enough, they are Cud ; ^i^yi^v, irritumfacere conatum^ , To make their enter f rip folly* they will be r&vwft'^*.* that is, to have their wings ready toflie before they be fidget srid they will feeme to match the Eagle himfelfe : fo leaving their dammes,they become a prey to the Kites. Soitfa- reth with young Schollers, who leave their mother the Vniverfity too focme, they become a prey to lefuitcs and Heretiques, their wings being too wcake. SECTION VI. Of their meere ?oliUck$ cuftomei. Paka.gr. I. Firft of 'their CtviR times. TH E day at the firft, was called a naturall day 5 feegin- ning at the funne-fetting, containing 24. faoures.Y* the which day 1 /mote Egypt*Numb&.ijMQt in Exodm it is exprefly faid,7#4/ they were kitted in the night yEjW.11.4, Thisday was called Gnerebh boief^Ve^era date\Tii>a-> mel^ the Greeks called it H/^/ev.^ \^fo$pf\ m'tfmnjg and evening , night aud day. The artificiall day was frpm theSunne rifingtd the Sunnefetting. Why fit ye here all the daylong fern mewing tiBnigbtiEx*-. 8. 1 4. fo in loh. 1 i .$ \ Art there not twelve hotires in Mr day? that is, from the Sunne rifing to the Sunne fetting. This was called by the Greekes^f^o^^&^p^^/or.. "• — *:i— Of their ciVill times. i6 5 C anm> Canon , UlHft. Canon. Con far* morning and evenings day and night . Thedaynacurall was devided into foure quadrants or parts* or mifnaijathjvAtehes. The firft from the Sunne fctting till midnight : thefecond from midnight, to the Sunne rifing. the third from the Sunne rifing till the midft of the day :-when the Sunne is faid to be in his ftrengch : thefourth to the Stinne fetting. The amficiall day was divided into Foure parts, The firft from thetwi-light till the third houre: tlie fc- cond to the (ixt houre; the third to theninth houre : and the fourth till night, The Hebrews divided their night into three watches, and every watch had foure houres. The firft from the beginning of the night till t&e fourth houre, this was cal- ledcaput Vigtliarnm^ the beginning qf the watch, Lfim % i % 19 .the fecond media Vigtlia^ middle watch. ludg % 7 .19 , the third 5 Vigilia matutinajhc morning watch! ExU.t^, 14, The Romans divided the night into foure watche3,and every watch had three houres. This divifioncftheday (by the Iewes)lafted until the captivity,where they lear- ned the divifion of the day into houres, Mac. 14,2 4. • Nabopolafar^ underftanding of Ezecbias recovery, and how the Sunne went backc in his Diall fo many degrees, began to device the day into houres. The houres in this Disll x are called un-equall houresj notinthisrefpedi. that fome houres in one day are Ion- j geror ftiorter than others are : but com paring of one day j withanother, the houres are longer or fhoiter>according j as the Sunne afcends and defcends frona the£q\iino^iall | to the Tropickcs. / This in*equalit)^<#tf2e houres, and lengthening br \ fhbrtningof thcvtjayv was knowne by the fignes.inthe j Zodiacke, and ribe Sunnes remooving from the one ! Tropicke to the other, having paft tnc Equoino&iall j Scat \de emend. temj>* M ? lme The patter ne of Ahaz Diall, fiewing \ z jnequall koures every day. OGCIDENS. The Hebrcwes call thefe unequall hour es,Shagna %*te- k*Uh ; and the Greckes , *& Diall was | not diftinguiflied c'l^y fatie Minutes^ $ y (which is an houre) as our Dials arc, but by halfe houres, cal- led CoMmatapx de- grees, wherofthere was 24. in one day. '3 2 This Diall is in the § elevation of the 3 2. g.? degrees , In fob ^axis mtindi , /» r£9. This cannot be meant of full houres, for the Sunne doth not fliine twenty full houres upon no Diall unlefle the Diall were under the Pole. When the miracle was wr&ught^the Sunne was at the fiftful houre. The Sunne is brought backe ten degrees, that is, five whole hourcs 5 then it comes forward againe ten degrees; five full houres$ then it goes forward two degrees to the fist houre, that makes fixteene houres, then fixe houres to the Sunne fet : fo that this day was twenty two houres prolonged. This miracle feemesto be wrought in the declinati- on of the Sunne, when it comes towards Capricorne,bc- caufewhenit is paft the Equinoxe towards Cancer t it ftiewcs not twenty-foure full degrees upon that Tro- pickejforitgivesnofhaddowonittill the third houre, and none after the ninth h therefore the King could not chufe to have it goe back or forward tenne degrees upon it. An houre iscither a fimple houre, or # compound. A compound, is the fourth part of a natural day,which =*==_-____ M 4 hath Canon. JUnft. i6S 0/ their moneths, V and itis Cdlle3 ■ the thirJhour. >lhe fecond Qu+z Jrant, isfromtfit fhridhour toth fix*- houre >anOrientall. Occident. I 1 2 * 4 'l.*.J.<|..f«6.7«8.J\land yet dying everyday* Parage III. Of the reckoning of their Tear/. THey reckoned their yearc by the Sunue in their ci- vill affaires. 5 This ycare was divided in foure tekuphesot quarters. Firft,iV//&*.2 Elul. $.Tt%ri.4>Scbebath. h None of thefe properly was called tekuph except tiz> ti % therefore it was called exitus annivelrevoluth anni, the end or returning of the year e* As Exod. 2 1 Xe (hall keepe thefeafi of Tabernacles in the end of the jeare. Ntfan was called converfio anni* 1 King t 2o.z6 When Kings goe fo,th to batteSin the beginning of the yeare. Fix&ftom Ntf a^thcy reckoned ^heirfeafts, aad the reigne Jilujf, fTheodnwQaz,*. C*H0H* I Sc4t.$Mi?td ttmp* h 8nxt.de Sjnag. I*d t jo Of the reckoning of their yeare. raigne of their Kings -.for if the King had beenc Crow- ned Jbut a day before M*rch, the moneth of M/S* or Marches faid to be the fecond ycare of his raigne : So bis fir ft yeare was not alwayes a compleate yeare. They reckoned from this time their civill contra&s, bonds and obligations. Seeondly 5 from£/W (anfwering to our Angujl) they reckoned the age of their young beads, out of which they were to pay tythe to the Lord,none of their beads were ty thed before EluL ThirdIy,from Tizri (anfwering to our September) they reckoned the feventh yeare of the reftingof the land,and their Iubilies. and from this time they rec- koned how long their trees were circumcifed or uncir- cumcifed 5 if a tree had beene planted in the moneth of l**e % or in the end of ^£0/?, it was reckoned for a full y ear e ; and Tizri began the fecond yeare ef it 5 fo that the tree was reckoned circumcifed, if it had grawne I two full yeares .- if it had but one month more, it was three y eares,if it was not planted in September. From 5w4/(anfweringto our UnuAry) they reckon- ed all their trees which payed fruit .- the trees which be. gan to flourifh then,of thefe onely they payed tythc,but thofe which were ripe before that moneth, they payed not tythe of them ; as of the Citron and Date $ but thefe which began to bloffbme then/ or was fooneafter ripe,they payed tythe of them. SECTION VIL OfCiviltPerfom, P A R A g r. I» Of the hon&ur which they gave to their Kings. T Hey had their Kings in great reverence, and did fundry things : ft token of homage [and obedience uatothem. Firft, \ Of the honourlbhich they gaVe to their I\ings. Firft,they anoynted their king, ludg.^xS. I honour God^andmen^ faidthe Olive Tree: how honoured it God ? in anoynting his Kings, who were his anoynted. That they might amynt Abimelech Kingjudg^. 6. Ahi- mekcb was made their King, yet he was not anoynted : but Kings are dcfcribed by this adjunct, becaufe it was ufuall in Iudea to anoynt their Kings. So E/ay 45. 1 , The Lord /aid to his anoynted Cyrus .Yet we reade not that the Perfians anoynted their Kings, but he is faidtobeea- noynted, becaufe it was ufuall in Iudea. The fame oy ntraent which anoynted the high Prieft, anoynted the King (being both types of Icfus Chrift) Zacb.^ Tbefe are the Wo Olive trees (landing before the Lord of the whole earth. Targum k expounds it of Iofua &cZ* oba/re I t who were anoynted the one for thePrieft- ho©d, and the other for the Princely government with the feltc fame oyle:contrary to the pofition of * Bekamts, that will have the King anoynted with an inf eriour fort of oyle,and fet up the high Prieft above him. The difference in their anoynting was this, the King when he was anoynted, the home ©f oyle was firft pow- red upen his head : thenhec was anoynted after the forme of a crowne betwixt his cy e-browes : thirdly,the reft of the oyle * as powred upon his head againe % but they onely powred it on the Priefts head. The Prophets annoy nted bim,i KingA9 .17. And Salomon was anoyn- ted by Sadock in the prefeace of Nathan. The King was anoynted for himfelfe and his pofte* rity , and the firft of the family onely, as Saul, David 1 except when there fell a great flrife 5 as Salomon for Ado- njab,!ei% 2 i. In the time of Hadrian the Emperour, fl*r cwfc* gathe- red an army and laboured torcftorc the Common- weale to the Iewes againe, for that caufc they called him Ben eoki£>4^filinmftell*, and heapplyed to himfelfe the words oiBaalams prophecy, procefsit ftella ex Iacob t there (hall d- rife a Starre out tflacob, Num. 2^, 1 7. The rebels in token of their fubirti ion to him called their coyne by hisname megmth Cotfetyathfboli Cosbitifiosbie* fart hem fcut when they faw themlelves deceived, they called him Btncotzu filium mendacijsthefonnc of a lye. The Chriflians afterward put not upon their money, the image of their Kings- but fometimes the Crofle- co- loured L tbeygaVe to thetr I(ings. •75 loured over with reddc Lead, to fignifie the blood of Chrift^and a crownc upon the toppe of it, to fignifie his triumph. Afterwards * they added the myfterieof the Trinitie. i.aCIoud,and a voyce com ming out of it. ;*/ q Rdbhi, frdd Bdritlo- MM*. r Mdjmtnse, *^Br— -^ «=- =«- I7<* Canon* Rotunddt'tG mweri. Canon. » Drufex T*tm< Of their Judicatories and Judges Section VIII. Of CiviU places. Para. I. Of their Judicatories and fudges . THere were three civill Judicatories amongft the Iewes. The firft wafcthe great SyntdricnJuAgement feateMd they were called rtw^hy fitters in judgement. Hence came Sanedrim amongft the Rabbins, and the judge** men t place Sjneirton\ fo it was called bet h din y downs ludicijjhe heufe of Judgement : and the Senate it felfc was called beth dinjmetonymice* Parage I. Diatribe l # Of the number which fate in this fir ft ludicatorie* THere were 72 •who fate in this judgement, fixe for every tribe- but for making round the number ,they werecalkd7o.SoZ*ife 10. 1. in the Syriackeici$72. Diiciples 3 yet they are called the 70.Difciples. So 'be 70. who translated the Bible : When there were ever 7 2 .proffer rotundationein numtri. ■1 PARag. I. Diatriba u Theperfons who fate in this luiicatorie. IN this Iudicatorie,there fate Ecclcfiaftickeand Civi'l fudges. f Thefirft was Najhi or Rofeh Hayfchiba, caput curia % the head of the Court : there was another next unto him, who was called (Abb beth din) pater domus \udici/^ the fa- therof the houfe of judgement. He was next unto the Princc,and fate at his right hand ; thefe two fare a little feparare from the reft, and the reft in a femi-circle be- fore them. For Of the kludges. ■77 Canon For the Ecclefiafticall matters fate, Cohen haggadol t th high PricftiandSzgzn the fecond high PrieJl y Iert$i,2 King. flL . , - _. i . ■ ■■ ■ ■ ■ ■ - ' — ■ . r- -■- V- t^ARAG. L Diatriba g # Of themannerof their eleUim. T Here were fome Ceremonies u fed in their Ele#i- on "At the firft they were chefen by laying on of hands upon them, called fem*cba y by the Grcekes x^ ^'** ira- pofition. So Moyfei and iofuab layd hands upon the 70. Elders,and then the holy Spirit came upon them. After- ward, the ceremony of laying on of bands was appoin- ted to be given by none but by Rabbi Hilld y who was one of the matters ofthe great Sjnedrion. Laftly ,this iaipofiri- onofhands, went out of ufearoongft them. And there was a verfeonely repeated, as Maymme certifies, when thsy were admited, which was this . Ecce mwus tibiim- pojita eft, datur.quepotefias tibi exercendi eti&m criminalU. Behold^ hands are laid upon tbes^ndpower isgiuen to thee to exercifi crimi&allthwgs. Paragr. I. frMrfe 7be properties requiredin them. GOd required fundry properties in them* who fhould fit in this Indicatory. I Five of them are fet downe»£W. xS.and the i&jDeut. c The Iewes addc, that there were two moe requiftte: 1. that they (hould be skilfull in ei e-yojaoguages, that I fo they might fpeake to any ftcanger, not by aalnterpre- 1 tor, but who had that gift? not Moyfes hiuafelfc. The . : fecond, that they fliould be skilfull in TMagicke 3 that fo j Canon.* Cwf. tTalmyhfctdMn N they 1 i7» Of their Judicatories, III*/}. they might be the more able to try the Magicians, but' this were impious, There was one fpeciall priviledgeinthishoufe, that. Ggd fpaU. immediately by his owne voyce, thrice in thitboufc. I Sam. ii. J Rabbi Salomon tcdifics^Qnjodfilis mom exibat & dixit(ya\omsr in numero jingul*$j ScilDc- m idoecbat quote jits ^ Vo$ teftificaminide eo quod tfl in 4- perto, ego de eo quod eft m occulto. That an eccho went forth andjaiU\ to wit , God^ andthewitneffefatd^ Toutefltfieof thai which is oper^but I tefltfie of that which is hid. This he did to let them fec> that God iatjamongfl; the midit of theGod$./y<*/.82. They late in krufalem, in atrio ternpli^ in the entry of the Temple % it was called gazitb^zpavemented place* fanon. Confir, Mat 19>3 7- I. u TA^mJeruf Deut27.iS # Paragr.I. T)irtrtba 5. Of the matters which they fudged. THis ludicatory iudged matters ofgreateft weight. O lerujdlemjerufalemjvbtcb ktHeft the Prophet Si So a Prophet mufi not die out of itrufalem. He alludes here to this great ludicatory. forafalfe Prophet was onely iudged at Ierufalena. By the great Sjncdrion, they iudged the Prophets, if they bad beene falfe Prophets. 11 They iudged in this Iudieatory, Zekenrnumarafenem rebtUemy a rebellious old man : fuch a one was Anan, fenex apofiata^ an old Jpo(!ate, who ftrengthened the Sadd uces. Thofe who having heard the conclufiSs of the fynedrion, and would yetnotwithftanding conrinue ©bftinatcand draw away others, were condemned by this ludicatory. They iudged upon a tribe, if it made d-feClion, and when to make warre, and when not, The way ho^y the y^Jrflw try edchefalfe Prophets, (fay the Iewes)was this, U he had .hreatned a lodgement to and their Judges. l 79 to come,althoagh it came not:yct he was not a falfe Pro- [ phet for that .• for God( fay they ) is graciotu , as he wa s to the Nintvites, & Ezehas.ButW he promifed a good thing and it came nottopafle, then hec was a Iyer, Fer every good thing which God promifed he performed: fo lere- mie tried Ananias , to be a falfe prophet, becaufe he pro- mifed a goad thing to ZedekUh^nd it came not to pafle. Paragr. IL Ofthefecond Judicatory. T*He fecand Iudicatory confiftedofij.perfons, and * th^y iudged of common criminal caufes :they were called Dine mphjhth^ Indices animarum : becaufe they iudgeehfitfe a!fo. Tlu moil iold that Chrift, ;*/;/£. 5. alludes to thefe three Iudicatories, which were amongft the Icwcs : but this cannot ftand with the text, for Chrift was fpeaking immediately before of murther, and fayes,/fV who kiBes amm is guilty of judgement t In their leaft Judicatory, they iudged not of murther, and when theyafligne the third to Gehenna they punifhed none in Gehenna : there- fore Chrift of purpofe changes the phrafe,which is to be marked, mwhiitfyrit, is worthy of Judgement f So tffagtyffc of the counted : but afterward in the accufative, hoywvviuTMyiivmv-, isworchyof hell fire • therefore itit more probable which caninius writes, that there was a fire alwayes burning in Gehennas confume the filth 5 and the cadcafes caft out there.and Chrift alludes to that fire. icr.28.13. Paragr. 1 1, Diatriba 1. The place where they fate. 1 Hey fate in the gates of the City. # Matth. i€. 18, the gates of heS [had not prevaile a^ N a gain/i fansn. Mfir. >8o Of their Judicatories. gainfiyou. The gates were the places, where butnthcir itrength was, and their councell fate.- Charts meaning is chenjthat neither the craft of the Dcvil,nor his ftrengih (hall pre vaile againft his Church, Amos f.I^. > Cdqon* Mutt. ySfe the Chaldie Para* ph raft upon Ge/xejis, Geo. 2. Canon. ,>5- Cmon ¥ lUvft. Parage, II I. Of the thi r J Judicatory. THe third Indicatory con lifted of three at the leaft. The Iewes fay. yQ*od Detu Sanfttu & domm lu diet/ eim fecerunt hominem that #, that God andiufltce have made man. Duo qui indicant eotum nonefltudtc turn JVnen two iudge they have no tudgement. Per domum iuitcij ctw, they meane the Trinity of pcrfons, alluding to this ludi- catory which confided of three. la every village where there were but 120. perfons, this ludicatoty fate. They ludgedof inferiour things, as of whipping, and of goods,and thcrfore they were called Dinemammonoth iudices pecuniar um. Pa ragrapeJIIL Of the time when they fudged, THcy iudged m naoft fit tiracs 3 froni the morning till the fixt houre. lexeme 1 1. 1 2. Judge ye iudgement in the morning. SaU* mon pronounces a curfe upon the land who[e King u a child \ andwhofi Princes eat e in the morning, Ecc/ef. io.a&if hee fhould fay, when they [fjould be iudgtng the people m It was great iniquity then to condemne our Lord in the night. When they pronounced fentence of condemnation they farted* When Nabotbwzs t©beftonedtodeatb,they proclai- med a iaft j they iay 3 to loofe or fave an Ifraelite., is as much Of the time when they Iudged, 1S1 . much as to preferve or deftroy the frame of the world. In executing of crimioall caufes,they did it with great deliberation; in other caufes they needed not fuch deli- beration. * Ther came foure caufes before Moy/es y in two of them be made ha(le 3 in two of them he made delay. The firft was of thefe wh© were uncleane, chat they might not care the PafTeover: the fecond was touching the daugh- ters jof Zelophkad^ in thefe two caufes hee made hafte : but when the caufe of the blafphemercame before him, Levit. 24. and of hira who gathered the flicks upon the Sabboth, in thefe two he faid (mn audivi, I heard it not) to teach the Mafters of ihefynedrionjo expect what they were to heare of the Lord, before they gave fentence in weighty caufes. When they iudged they fate. Exod. 1 8. i^tlVby fit ye alt the day long': So 2 Sam.j. 18, Sfc Pfal. 2 . He who fits in the heaven laughes them to [corn?, thztisjvhciudges. The parries flood before the iudges.E/ijr. 50. 3. Let us ft and together -, that is, fleade together. The accufer flood at the right hand of him, who was accufed. Pfil. 10 9*Set an adverfary y who may ft and At his right hand) to witjto accufc. Zacb.$.u Sathanftoodat the right handoflofuab y to wit, to sccufe. Tbcdepofitionof the witEeffcsmuft becleareande- vident. * They deponed after this fort.i,they muft teftific from their owne light. 2. what day of the monerh fuch a thing wasdone. 3. whatmonethoftheyeare fuchathingwas done. 4. what feavehth yeare of the Iubilie. The party accufed fpake for himfelfe, he had not an Advocate to fpeake for him. Pf*l. 1©?. 7. When he /haH come to pleatte Jet him gee forth t N 3 con* Canon* »fi z TdrZZtnath* t* Num. 9.8. Canon* Cmf. Canon, C°4 r Canon. lllu(t. $defi- t Ttttl$cum» Canon , Corf. iSz Oj their Judicatories and Judges. ifort. b M9addhk> i*Jt> but thou R. art Ra- fbang, MftxQ h guilty. Numb.^.^o. wicked todie,that is, guilty. So. P/W.ic;9.7.fuchaone was called Bendina i film iudicij^ the fonnc of Iudgemenr. GgitMtfj mdicare, to iudge : was of him who was iudged, and not of him who iudged, attivumjropajfivo. So, Prov.i 5. 6.Phil. 1 . 2 J.) That tbon may before when thou iudgeft ,that is, when thou ftands as it were to be ludged y which the Apoftle tranflates ihu$$tbat thoumay overcome when thou iudgeft. Why > becaufe thofc onely who were pure overcame in iudgemenr. He whowasabfolved, wasfaid toftandin thecoun- cell, but the condemned, was faid to fall. P/ali.The wic- ked fhaUnot fland in iudgement . Taigum^theyjhallnotbe iujiijied. The Latines following this phrafe, fay, * Steti . mm infenatn^dX is, we prevailed in the Senate. The Greekes ufed other formes in abfolation and con- demnation. They gave to thofe who wereahfolued awhiteftonc, » ffa£* ad 4n the other was called if&t*$~*i* whereupon they did ride (as it were/neither were they called crucifali : to leap upon the croffe ,or 5 afemdemsin crucem, togoe up to the croffe, becaufe they went op to this vvyp*. 1 butbecaufe they afcended upon faamtew, the place where their fectc ftood. C&nnmine the Great, aboltfhed jfirft this kinde ofdcath,for honour of Chrift who fuffcred on the croffe. Here the great providence of God is to be marked ,al- though the Romans changed the forme of the death, yet Punijhtnents. ,8 5 yet they changed fjot the tree,becaufe our Lord behoo- ved to be made a curfe for us,hanging upon a tree. Theconfequentsof finne,arefl]ame, paine, and the curfe : Chrift fuffered all thefe upon the croffe ; paine, for they racked and dif-joynted him,/y4/.2 2.i4.fhame 3 he fuffered (being naked) betwixt two theeves. 3. the curfe ,becaufe he hung upon the tree. Becaufe they were ufua'ly crucified uponthe croffe the Apoftle, Galat. 6 . 14, hyesfbe world is crucified to me^ that is,the glory of the world which deceived the fa Ife Ap©ftles,is railed (as it were) to the croffe, and dead in my judgement :that I account nothing of it. He who was condemned to this kinde of death, car- ried the croffe upon his necke,to the place of execution, from the judgement Hall, It was laid upon Chrift, and he not able to beare it, therefore tbey compelled Simon of Cyrene to helpe him. He who bore this tree alfo, was called F*rtifer y quiaferehatfurcam t becaukhccarrim ed a tree,onely for ignominy and not for death. It was from this cuftome of carrying of the croffe tree to the place of execution,that the phrafe in the Gofpell is borro wedftake »p your croffe and follow me y toaux 5.24. s It was the cuftome of the Icwes, when they carryed one to execution,there went o e before, fpeaking the fe words : This mangoes forth to be put to this kinde of death ^ forfuch andfuch a crime \done infucb a place jnfuch a time*, before (uchtvitnefies. if any mxn have any thing to fay for his defence Jet him come andfteake now. But the R omanes < changed this forme,and put the caufe of his condemna- tion inafuperfcription above his head, as in Chhfts erode. The fuperfcription was in Hebrew, Greeke, and La- line : for it was the cuftome of the Romane Ernperours when they fubducd a people, to fend their Edi&s to thcrn,in their owns language, and then in Latinc. So Pilate I>eat.2i 23. Woblr g CatsfahtfontiBdrA* i86 Of their Capitallpunijhments. Ptlate being a Roman, puts up the infcription above Chrift, in Hebrew, Greeke and Latine. The third fort of punifhment, was called Saraphajmr- ning T Levit.ii.9. Afterward they ufed another fort of burning, which they called Combnftio dnimxo make his head giddie, that he might feele no paine^but Chrift: refuf cd this. The Per- sian Kings kept by them fondry forts of poy Ion, which they ufed, either to hdften their deaths or to mitigate their p&ine. They had no proper officer, vyho executed the gui!tie,for iometimestheGaptaineof the guard did it, there- ,8 7 Canon. Conf Illufi. Aria MonUnttf. rn the defcription o» lerufakm, Canon* 111*11. k FLlt4nusJ 4. de dniz cm t, 3 am, i88 Of their punifhments not Capital!. Canon m*fi. Canon. mDrufpr&t, therefore he was called muSiator^Gen.i 7.3 9. Sometimes theludge, as S amuel killed Hagag^i Sam. 15*33- anc * fometimes one of rhe guard, as he Cent Spiculatorem one of his pike-men to behead Iohn^M^k*^7* improper* ly translated a Hang-man. Parage VI. Biatriba 1. Of their punifhments not CapitaB % npHeirpunifhmentsootcapitall, were three, impri- ■*- fonment,whipping,and mutilation. Three things arc ncceffary for the health of mans bo- die.i .motion.* quits or reft. 3.intcgritie.Imprifonment, is contrary to motion- whipping, is contrary to reft 5 and HWtilation,is contrary to integrity of body. They had two forts of prifoners, free prifoners, and more ftraitly kept in prifon. Their free prifoners they fuffered ta goe out all the day long fettered,to worke, but caufed them to come to the prifonat night $./£*4 they JhaS be gathered** the cap- tives to the prijowthc morrow they were brought againe to their worke.So the Romane prifoners were fuffered t® goe abroad all the day therefore Paul fayesjtf* fought tnc out diligently y 2 Tim. 1.1S. if he had beene kept ftill in the prifon,he might haue found him out eafily ,but he was fuffered to goe abroad all the day. The malefaftour was bound by theieftarme- and the Souldier by the right arrne,who went with him. Seneca , E&dem catena tarn reum qudm militem tenet fine chine holds both thtguil* ty andtbefouldier . m Thefe freeft fort of prifoners,which we call mrders, were warded within the City of Refuge ; the Greekes called this prifon *&///. 105. Such were the iron fetters \\l\:h lofeph wa$ put m> lnferrumvenit *nim*e)u$ % his foule */as hi irons id efi^ih nervum fetreurn^ anironb^d. So Pfs/; \ ojwnflus AfflUhone & ferro^ bound with af fiction and iron. And A&'iSl'n. thcGrcckcscaUcd this ^f*«^b the inner prt/on. When they would ftarve one in thcprilon-they fay, Perdamm ligno (pre cite e)tts) & telUmut eum e terra vtventium^ Let us give him wood for bread,and put him out of the land of the Iiving,/*r. ti.ip.By the fii Apart, they meant to ftarve him, and to eate the wood of the ftockes if he would • by the fe- . fond to kill himby thefword^SeetiheoppofitiGn,^//: \ 2 2.The Chaldie Paraphraft, Morttfero veneno inf>cia* mtu cibum ejtts^Lct us infe& his meate with poyfon :this the Greeks called **•&&**!***. fib/ati^a killing. Parag raphe VII. Tttatriba 2* Oft bar whipping. THe Lord prefcribes in the Law, the number of the ftripes,which muft be given to the raalefaftor. Deut. 25,3. Forth firipes (halt then give him Jwt no moe. They gave him uiually butthirty-nine ftripes ,not ful forty. 2 Or, 1 1.34. I received thrice forty ftripes 'lacking one of the /ewes. The reafon why they gave not full forty, was this; the whip wherewith they whipt them, had three thongs, and they gave him but thirteene firipes with it, which made thirty nine, if they had given the fourteenth, they had exceeded the number prefcribed ia the Law,which had beene forty-two ftripes. If the Iudgehad cpmroanded to give twenty ftripes, they were to give them butfixblowes (which was three at a blow) if they had given them feaven, nhey bad given twenty-one ftripes, and fo they fhould have exceeded theludgesfentencc. • * ^ The Cantn. Illtifi. Arhhdgnim thajidschad^ Forty la dung one, 190 nBuutorf.Gram*ChAl* date*. tfsMiJbmah. Fzech.2 6. Of their shipping. The forme of the Whiff e. "Thcmalefa&or, when he was beaten did acither fit nor ftand,but was bowed downe.Itatf.a 5, The ludgtfbtR caufe him to bow dmne. His cloathes were pulled off. He was bound to a ftakc fixed in the ground. The Whippe bad a handle of a palme long, tharow which was put a thong of Oxe leather double, which might be let up or downc, as we let up or downe a Stir- rup, and it was fitted according to the bignefle of the . ( malefa£torsbody. Ifhewcreabig man, it was let out $ I if a leffer body, it was made Chert, Through thisithong 3 went a thong of afTe leather doubled/o one was doubled in two, and two in four e. He received with this whippe three blows at once 5 the thong of the Oxc leather whipped him to the belly and thebreaft, for it was longeft ; tLe two thongs of the Affe leather, whipped his backe and the hinder parts; and they fay, Hon condemns* eum nififUgis qua conveni- ent esfunt adtriflicAnbum. 'they condemnehim not but with whiffs Agree tble to the number of three. They had another forme offcourging by Scorpions, They fhdS be beaten with S corf ions 1 this was a fharpe fort ofthornes,of the which they made a whippe, which ftung as iftheyhad beene Scorpions and 7^4^ alludes to this forme of whipping, Ttyy$$ be thorne sin your fide \ for they whipt the # m abdtft She fides, and notalongftche backe. Paragr. Ofthepunifhment of Mutilation* Paragr. VI. Diatrib*$. Ofthepunifhment of Mutilation. HF* He* Lord would have the fame member cut off from A the tranigreffour, which he cut off from his neigh- bour. Eyeforeje, andtcoth for toothy Exod.x 1.24. r Th€ Greekesfrom this borrowed their *vmnmto< 3 con* trary pa/pon, and the Latincs their legem taltenis, law of equality or proportion. If he wounded a man ^not cutting offany member of the body ) and the mao not able to workc,he paves fourc things to him: fii ft, his paine; fecondly, his fhame^third- ly, his healing : fourthly,his refting. If he hurt hirt^ and he reft not from his laboures, he payes but three things 5 his paine, fhame, and his cure, but not his re ft ing. If hce wound him in a place not feene, then he pay cs but for his paine and healing. It he ftrike him and wound him not,then he payes onc- ly for his fhame* Ifhe hurt hisowne Hebrew fervant^ fo that hce refl, he payes three things to him, his paine, his fhame, and his healing, but not for his refting, becaufe he wrought to his matter. Ifhe hurt his owne heathen fcrvant, he payes nothing for his ftnme, becaufe he was his Have, he payes nothing for his reft, becaufe the labour was his owne, he payes onely for his paine and healing. He who hurr his neighbours wife, hec payed for her refting and healing to her husband : for her paine,to her felfc. Forhexfhameifitbe#ene, as in the face, a third to her leIfe T and r wo partes to her husband : if in a fecret place, he payeth a third to her husband ^ and two to her 'He. There \$t Of the punnijbment for mutilation p c*im. Anfw. qCx'itUt tPlinJert4t t Hifo. There is p Talio ^ulitatu % a like in quality , and Talio fimilituMnu t & likomfimilitudeXaliofimilitniinit^ is kept in correftiva \uptia , in correcting juft ice ♦ when one ftrikes his father ,he is not to be ftriken that way agaipe, but to dye the death : talio tqualitatis eft in rt'auifaliofu militudinu^ in d&ione &fafsionc> alike in equality, is in thematccr,alikeinfimilitude 3 isinad:ionand paflion. When one fmites out the eye of him that hath but one eycjwhethcr fhould talk ftmilitttdinit be kept here, or talio proportion!* ? Whether fhould one of his eytebe puldout,or both his eyes? Anfwere. Talio ^ualitatu % fhould not be kept hereout talio fimilitndinU^ he fhould lofe both his eyes, becaufehe deprived his neighbour of his whole fight. The Iewes expounded this \mj\&£tr talionem *qua. litatu 7 b\it per talionem fimilitudinu, and they faid, how could one eye berpulied out for one eyettherefore they interpreted the Law, HeJhaSpaythepriceo/dneye. This their interpretation, eye for eye y is like that : It is lavvfull ^ for a private man in revenge to pull out his neighbours eye ; as faJfe interpreters of the Law humors their hea- rers.eftablifhing private revenge,whichbelongeth one- Iy to the Majeftraee : fo they would pleafure the rich by this interpretation, and benefite thcmfelyes : fo they fought not them but theirs. This mutilation was not cutting off of vital! parts, it was not cutting off of excrements, ashaire, or nailes, neither of the deformities of the body, but of the inte- grail parts,as eye 5 tooth,&c. The <3 Romans and Grceks,ufed to marke malefcaers with a hot yron 5 thcfe were called vyt**™ ot > and the A- poftle alludes to this : I carry in my bodyjigrnata Cbrijii. When they were marked in the foreheafl, r />//*/> calks thoCc^mfcriplos vtiltus. Far a* Of their torturer. m Paragr, VI. Didtrtbd 4. Of tit torments nfed by thy tyrants agdinft the gedly. THerc were two fpcciall torments ufed againft them. Ier . 2 9 z6.Ndvis fugentti the (hip of their fucker: This the Grcekes called «*fri0n!«#, to enclofe in 4 fbtppe % In this ttfrture, they put the man inclofed betwixt two boards flraidy. In the meane while topieferve his life ( while he ffcould confefle^ they gave him bv a Cane, fome * li- quor to prefervc his life therefore it was called, N$vu f*gentu> and anoymed his face, fetting it to the Sonne, that the fjjgji might torment him. Tympanifmw, was the* ftretching out of theperfon tormented, as if he had beene the head of a drum, then they beate him with cudgels to death. When BA/tafar was killed by Dmtu^ theybeatc him with cudg<: r way toxhe death; and fothe Chnftian* werethus tor- mented, Heb. 1 1 , In the d \y cs ot Afcr#,tfjcy put a pitched coat up )H the Chri(lians,t>tnakf tn burnethe better, C2\\edTftMCAm*left4 % a trouble fome ceite^ and they burnt them in the ni£JK 3 to make them ferve as torches to give light, H T^c Chriftians were called Sarmentitij and Stmtxij in opprobry,btcaufe they wtre bound to a tree, made in the forme of an axel-tree, and branches fet round about them, to burne them to death. *i Paragr. VII. Oft heir civMContrdffs andBtrgaines. TPHe Lord would havehispeoplc todealeiuftly be * twixtmanand man. I wit. 6, 1 .Si meutttusfucrit inpofitione m&nut % if he lye in dipping the hand* • It was their ufe, when any thing was given them to O U Ctnon* Conf. Setts dtjjeflifivicfi. Heb i I. Such a death the debrcwes hold Efay was put to : mcIo» fing him in a tree, and /Attmgtt.Heb. f, * Me I temper at *ea lafteTtfiflutar. 7Vp.TAV^6iV. Su& v >* u ScaLin Eufeb. C*tim . Canon Cottfir. u4> '94 OJ their xvvitt contrails damafr. Canon, Illuft. uChalcfyPawpliraft uponRutb, tranflatesa fliooe.a glove. yLE{tasLeVi*J*3«t* r * y ch*&r***fc l % Funicultu Domini \ The lint of the Godof/dceb* So, 2 Cor.ro J vpent not into another mans line. Thefe were called Cbake mi dd a Junes menfori/ , meafu - ring lines. This meafureofthe line or cord, in hotte weather it ftrunke in, and iawet weather it ftretched out- therefore in meafuring of the Temple, and all thofe things which belonged to it, they meafured all by areede.So,/^/ifees the Temple, meafured by * golden reede* The cannon of the Scriptures, is that golden reede Which meafureth all things belonging to the Temple, it is not that heshia regula, which will fhrifike in and reach *S>5 out. O 2 PAKGR a C&uu Canon* JUvelti* ig6 Of the reckoning oftheir\yeare. Canon . cHitronJoymtan, d Amhrof* e Intend* ^ Paragr* XI. Uorc the Auncients reckoned their yeare. THey reckoned their yeares upon their hands* wifedome comes with length of dates in her right hand^ Prov.i.6. b They reckoned upon their left hand, till they came to an hundred, and then upon the right hand, they rec- koned their hundrcths : his meaning is then, that wife- dome gives length of dayes , even to an hundred yeares, Weronymus. c Porro centejimm numerus transferer a fini- ftra ad dextram i & in eifdem digit is numtratur^ftd non in eadem manu.Trucly the hundred number is transferred from the left hand to the right hand, and is numbred with theft fame finger s^but not in the fame band. Amhrofius 7 * Bonus ratiocmator velut ad cent upturn manumperrigenSyfemper a finiftra tramfirt aliquidad dextrum, A good counter Jf ret- ching out his handles to an hundretbjransferresfrom the left hand^fomething to the right hand. So the Poet writes of Neftor, ( c Sua dexter a computat annos) he counts his yeares upon his right hand. Marke the forme of their reckonisg upon their left hand, apply the toppe of the little finger, raiddk-finger, and ring finger,to the fix numbers upon the palme of the hand, then by ftretching out of the fingers againe they make other three,which make up all the fimple number under ten. ^ In the compofed numbers, apply the thumbe or the fope-finger, to any of the numbers fet downc in the pro- gramme, yee fhall rightly know the number : asioyne the toppe of the thumbe with the top of the fore-finger, and thefe make thirty. Vpon the right hand, put the top of the fore- finger to the midft of thejhumbe^and thefc make an hundred apd fo forth, as yc may Iearne by the programme of the two hands fet do wne here. The Of their meafures and weightes. *97 The thumbe they calk d it holy^ becaufe the hi^h Priefts thumbe was confecrated with blood. f The little finger was called the finger ofincenfe Joccaufc the high Prieft meafiired incenfe with it. The fecond finger,was called the * in ftmow finger % Efty 5?t7 hey point with the finger,* The Grecians cabled this tupMt'£"v, id efi 9 fir tenure digit o an gall in a ova conctfe- rint. Para grafheX. Of the if meafures and weights for liquid and dry meafures t GOD appointed weights and meafures, that there might be righteous dealing among his people; with- out which the Common-wcale could not (tand. Prev.io. Tejhallnethavea weight an fa weight. - There istwe forts of Iufticc, distributive and commu- O 2 tative Canon Gonf. IUnft. *7* Of their meafures and weights. jrithmet 4 <5 4 7 0« &?4- Canon , Hlvfl. The moral! ground of Meafures. tativc. Dittributive iuftice, obicrves medium Qtometri cum, but com mutative iuftice, keepes medium Arithme* ticum : in weight, number, and meafure. In diftributi ve iuftice , we obferve no medium Arithmc - ticuvt) of which the Philufopher propones an example : A man bids fo manyguefts to his houfe, andfets two knves before them,they arc too few^then he fets ten be- fore them, they are too many : hemuftnoctakejw w icthcr feekc vve,w^*- u/i ^Arithmeticum or Geomcttkum here > Anfvoerc^ We IteVenqi Arithmetic*™ but Geometrtcum, for allfhould not be alike.buc that every one fliomd have foode meete for his condition : So Prov.$i 4 i$. She gives by part ion to her fervanti.Bdt when the Manm was parted, and every one gat his Orner^ Exod. \6.\6. then it was Arithmeticum mediumSO) Df/^25.13.14. He (hill not have a fione and a /lone* this obfer ves Arithmeticum medium. Commutative iuftice is the pillar which upholds all things. The generall grounds ofchis commutative iuftice, are fir ft^Quod tibi fieri mn vis alter t nefecerisjio ml to another , which thou would/} not have done to thyfclfe, Mat. 7 1 2 .fe- condiv, hen ho labours not , /halt not eate^ TheJJ,$i thirdly, the w&rkeman is worthy of his voAges^ Luke 1 0.7. The particular grounds, arc weights and meafure$ 5 which are neceflkry in the Church. zChron. 23. Firft for mans life, asinPhyficke: for without meafure and weigliCjthePtnfitian might kill where hee fliould fave. IT/**. 5. ufe a little wine for thy Stooincke: So in hus- band ne. Lev it \j. According to the meafure of the fee de^ the p, ice of the ground px\i be valued. So the Scripture ihewes Of their meafures andwights. '79 fhewes us the ftrength of Goltab, by the weight of his ar m®ur : therefore mfedome r I . God bub made all things in number ^weight and meafure % And, I Cor. 10. Godlayesno more upon us, than we are abfo to beare. The ground of dry meafures is the Barley corne,and of the wet meafures the egge. Becaufe the Barley corners the beginning of dry mea fures, therefore an account is called fhiur, from Jhiur y the barley corneiiix barky cornes makes an inch,foure inches make a palme, three palroes make a fpanne,three fpannes make a cubite, A cubicc was either the cubite of the San&uary, or the common cubite, called cubitus viri, the cubite of a man. Deuh$. or cubitus decurtatus, a leffe cubite. The cubite of the San&uary was an hand breadth more than the common cubite. The common cubite was from the point of the elbow, to the toppe of the middle finger. Cubitus dtcurtatus, was from the point of the elbow, to the roote of the finger,//*^. 2 i.Ebuds dagger was ot this cubite, Becaufe the cubite was theufuall meafure, therefore Ier*% :,53.faith. Cubitus avaritU tux venitf be cubite of thy avarice is come ,that is,in that fame meafure,that thou haft done to others, in that fame meafure,it ft all be meafur~d to thee againe. The cubite was oftheir greateft meafures. Exech, 27. n. And Gammadim were upon thymlfes : that is, tail men, or t men ofcubites, becaufe it was one of their largeft meafures 5 or, men of cubires, becaufe they meafured many things by the cubite, So the SabseaBS, (lying betwixt the Perfian and red Sea,) Efay^^i 5. are called mcnofmcafuresjzeciuk they ufed much merchan- dize: or Gammadim, thofe of />£*#/>/* which layout in the forme of a cubite. O 4 The c* 4V0H. The naturall ground meafures. /&/?. Qanon* Wufi. 20O Oj their Shekle. Canon* lllnjt. Canon* Fzech^. The common weight,was called Lap* Regttujhe Kings [lone*, 7 Sam.iq. zj. their fraaller weight, was the weight of the flick le: this was called Sicliuponderalisjhefhekleor weighty the other was called S ictus nummaritu^ the pen- ny Ihckles. Abfolons hayre weighed two hundred Jhekles, which isfoure pounds and two ounces.! $4*0,14.24,^- { vtd bought of Araunah apeece of ground for fifty fhekles, \ but vchron.i 1.2.5. he bought itior Jixsy Ihckles, keeping the proportion of gold to iilvcr, twelve to one : one of gold, and twelve of filver. Paragr. Xi ^iatribau Of their Shekle. GO D to avoide all fort of falfe dealing, tookc order for their money > that the Shekle and Gerah ftould be fo much. The Shekle was their moft ufuall money, therefore fometimes the Shekle is fet downe, and not the raertall, as Exod. 30. They fhaB give halfe ajhekfe, to Wit , of filver. Sometimes the mettall is fet downe and not the Shekle. Matth.26. They gAve him thirty peeces of filver : that is, (hckles of filver ; thirdly, when the number and the met- tali is fet downe,and not the fhekle; &/* is commended, Hir^. i i.for his faith, how could he then have facrificed his daughter > Anfwer , There are many of the Saints commended there, who committed other waves great Stints. The maides before they were married, ufcd upon the day of expiation (cioathed in white rioathes) to goe forth and dance in the vine-yards,and they faid : v Oyeng men lift up your eyes^ and fee -whom ofm all ye will make choyce ofjooke not to beaut yjrtcaufe it is deceitfully nor to ri - cbesfocaufe they take their wings and fly away^ but praife her who fiareth the Lord. Jeremy in- his Lamentation^ I hath relation to this, i Lam t \ i 4. . Theif rvirginesmourne .* I neither dance they. Paragk. Canon. Conf. mjt. ObiBe kTacgJortAth. ilofefihJ*BetfoJ»d> 0lje8+. k Talm tertUfedar HafblVi* 201 Of the time of their marriage. Bl c P A R a G R* X I- Diatriba i. The time betwixt the affiancing^andtbe manage. Etwixt the affiancing and the manage, they interve- ned a long time. Gen. 2^ Let her ft ay with u* dayes $r tenne. Daytstfut abfolutely,fignifie aycat^Gen.S.Jtthe end ofdayeSythatis^ofzyeare. SoTargttm pa&phrafes the place ^Gex.iq} Jut decern men fes : but ten y when it is re- ferred ro monthes, signifies dayes, Levit.i 6.7. In the feventb month the tenth ; that is,the tenth day ; but refer, red to yeares,ic hath relation to monthes ; Let her flay with us a yeare y orat the leafttenne moneths, What fenfe were thiS^r at the leaft tenne dayes ? The reafonofthis accompt was, becaufe they had not the moneths diftin- guiilied by names,as after the captivity. The man gave the dowrieto the woman. Davidbdng but poore,i Sam 18.24. Gave fo many skinnes of the Philipms.So^Secbem askes, Gen. 34.12. What dowrie they would ash of him. m The Bride brought oncly to her husband, her cloathes,ornaments,and \ewels.Neduyi/a, this was dos muherti -, the womans dowrie. They were not exorbitant intheir .dowries. Exod 22.17. Pecuniam fenditofrout eft dos virginum, Wefab thy fitver according to the dowrie of the virgines 5 and this they gathered to have bcQnefifty/hek/es,Deut.2 2 29*Thenhefhallgive who hath lyen with her fifty Jhekles. PaRaG. XL Diatriba i. — " ■■■ . 1 , r v,-. ■ ■■■ ■ ' ■ ii . ' " the time 0/ their manage. THeir manages were in the night. Mat. 2 5 . i . Luke 1 2 . And at midnight the virgins \ cametorvaiH far thtBridegroomeSremwejNith kmpesin j their hands. They Of the time of their marriage. 203 } They ufed folcmne words in their marriage. *Efto m'thi in ttxorem fecundum legem fAojfis & Ifraeli fy ego luxta verbum Dei c$lam te y honor abc te 3 alam ej? re* gam juxta morem qui coluntjjonorant. ejr regunt uxoresfuas fideliter : doautem tibi dptem virginitatis ti$& ducemos de~ narios (id eft 5 o.fidos)quinetiam aliment urn tuum^ejr vefti- tum atquefufficientem necefitatem tuamjtem cognitionem tui\uxtacwfuttudinemuniverf* terr*^ that is, Be thou a wife to me .according to the Law of Mofes and /frael, and I Jhallworjbip and honour thee y according to the word of God : I fhai feede and governe thee, according to the cuftome of t ho ft who worfl)i^honour y and "governe thtir reives faithful ly : I give to thee for the domie of "thy virginity 200. pence , (that is ,\o,/bekles)as alfothy foode ^loathing, andthyfuf ficient necefsitf : Alfo a knowing of thee according to the en fiome of the whole earth* Here marke firft how the Scripture hath relation to this forme of fpeecb 3 i Pet+py .honour your wives a* the maker vejfels. Secondly, he promifesto his wife according to the Scriptures, Num 30. Viclum^ami5lumy& debituw tern* fm^Mcate fhatbing^andthc time of know ingher: which the Apoftlecalles, iCtfr.7.3. Due benevolence, and here by modefty of fpeech 3 it is called, via omnis terra, Ge$i utorem.ExempUr i^rnmentt dot a iis /* - ciaotum exTa/m.B by the Greckcs, becaufe chat day (he went with her face uncovered, and the gifts which were fent to her, were called «^*wxutt» pod. The veile which covered her face in her Virginity, was a token of her modefty * fo the veile which covered her head when (he wasmarricd,wasatokcn of her fub- je<9ion, Atew.$.i8* therefore when her husband was /ealous of her, (hee is commanded to ftand bare-headed before the Prieft,untill fhe be cleared ofthatfufpicion, as not being under the husbands fubje&ionall that time. The fpeciall friends of the wedding were rw*>*>*, the conveyer of the Bride find mtpwyisph, the ctnvtyer of the Bridegreome. TrapawiMte, was called the bridegroomes companion, Socius ejudfitid by the Chaldies, Shufheb^inim^fec^ jm* f Aniens. When the Bride was brought to the Bridegroomes cbamber,(he was brought % /Vr ?vwyuyov, a nd the Bride- groorae was conveyed, Per v^Awwn, himtheLatines called Aujpexj inde bonum duflticium : the reft who were at the marriage, were called the children of the wed- ding. M**.$mj* Thewitnefles who conveyed them, fceptthecbamber that night,upon the morrow they received the tokens of her virginity and kept them , If afterwards her husband was jealous of herjhat (he had not bcene a maide when he married herjthe witneffes were to produce the fhcete called Of the time of their marriage . 205 called Suear^ and the father was to (hew it before the judgcs.The father himfelfe had not the keeping of the fbeete. Their marriages Med fea ven day es. ludg.i 4. 1 7. Then Sampfons wife wept /even dayes jvhiljl thefea/!laj[led. As their marriages iafted fea ven day es : So they ap- pointed fea ven dayes for mourning at their burials : as they called marriage^*. 49 . 3 uFia omnis car nu, the way ofalljlefhi So,death is called/*?/^ 3 % 14 % via omnis amis J go themytfallflejh: and they appointed feaven dayes as well for cheone,as for the other. At their marriages, they propounded queftions and riddles. /udg.iqJwillpUt firth a riddle untoyeu, andif yecan declare it •within \feaven dayes of the fea ft. The Greekes from them learned their y^&hhard que- ft ions find their fuwm'&'qnefthnstt meate. When they were married,they prayed thus for them, Ruth ffyDetDew tibi requiem^Godgive thee reft. And the Heathen when they were married faid >Ejl in perfume is in the haven. The woiaen after they were married, went feldome abroad. pfal.6S.Hahitatiodomus dividet fyalia, that is, the tw- menjvfo dwelt at home divided the ffoyle. So Tit. 2. 5. They were called 'wywdomtyoru. • 'The Greekes called them, o/Kcpaa« beme-fetters, and o/jt«p^, houfe hearers 3 and the Latines Cdfari^ dwellers in cottages : the Heathens painted before the modeft wo- mens doores, Venm fitting upon afnaile y £u&demtportd vocatur y called a houfe- bearer y to teach the matrones to ftay at home, & to carry their houfes about with them s So/hc Virgines were called by the Hebrewes, Gnala- moth abfcondiU i hid i and by the Greekes * Cei d vtrgi* 9 nales t virgines ceBcs. Coatrary to thefe are whores, Provj. it. now (he is in this corner,and now in that.-cherefore the Chaldies call an whoore egredientem . ntphcath bira f g9t*g dhroad % and a whore the daughter of a whore, r egredientem fi- tiamegredientu, d goer firth the diughter of d goer forth, Gen^ 4 . Should he make our fifter di d whore i Tdrg« an Jiout exeuntemforas . Paragraphs XI. 'Diatrifof . Of their Div$rce. TPHc man gave the bill of divorce to the woman. A In their corrupter timcs,thc woman gave alfo the Bill of Divorce to the man. M&r.io t ii.4nd if the woman fut away her husband. e In the einae ot Herod the great, his fitter Salome gave to her husband Crifloharm^ chcfirftbillof divorce. A- mongft the Romans.it was ufuall for the women to give their men the bill of divorce. B By the Atrick law, they had two diftin& names : if the man put away his wife, it was called *Vo *$*»«?> to fend her away: but if the woman went from her husband, it was called *.?**£*«*>& Ittve him: thereafon why the man was faid a^wtwrw^was, becaufe he had the autho- ritie to caft her out,for the houfe was his : {he was fayd onely «W*««f, to have him and go her vvaies out of the houfe,&alfo was faid > the dccttfdthn of put- ting away. The Bill of divcrce, was called Sepher keritotbfebeda dimiffsonvjbe Bill of letting gee, and it was written after this Oftbeir[t>irvorce. 207 this fort.* Tu N. Efio expulfa a me, frfis libera, & domi- na tui ipfitM) *d abeundum & nubendum omni viro cuivis^ fr nemo reiiciatur propter nomenmeum-, hiceritlibellwre- pndij, fa epifiola dimijsionU iuxta legem Mofis. That is,Tbou N.goe thy way from me, and be free and Mi fir is of thy owne fdfefogoe to marry whom tbouwilt, and let none be refufid for W) name-, this JhaUe the bill of divorce, andthcEpiflle of putting away, accordingto the Law ofMofes. Chrift obje&s to the Iewes,*/**. 5,3 i.how they ufed to give to their wives the bill of divorce, kaving relati- ontotheir traditions in the Talmud (for although the Talmud was not all gathered together till long after Chrifts death, yet it was taught in their Schooles long before - in Sura flebarda^md Pembeditha y and they jjad feverall Treadles of it. Out Saviour Chrift faith, He who puts am? his wife, and marries another t commits adulteries and if flic marry another, flie commits adulterie. DeutJi^. Hittameah; is fuch a compofitioit,that implyeth botb,T& defiling of her felfe and her husband who put her away. What arc we to thinke of this law of divorce? Anfw. Chrift fiiith it was permitted to the Iewesior the hard* ncfTe of their hearts, Solonbeifig askcd,whether hec had given the Athenians th&beft lawes or not ? anfwercd, the beft that they could fuffer. The wife Law-giver in policie, accommodates his lawes to the conftitution of the people,as the,Shooe«maker makes the fhooe for the crooked foot.The wife men amongft the Iewes, appro- ved nevefthis divorce. Ben^irab being asked by one, who had a great fhrew to his wife, if hee might divorce with her for that; anfwered, Os quod cecidit in forte tua rodejlitidt^Be content with her an A fake not another* It wasufuall for the men among the Iewes to have many wives at once, but not for the weman.to have many husbands at once. # *f x Tdm.ttrtldfeddr ttb' *.GfMmdldi*$rttjt £«>fi> Canon* *q8 QkjeSl. Anf#> Oj their Vvxmct. i Tim ^.9*1} fheebodhsene the wife oftne hmband ;(the Apoftlemeancsrtotheerc, if a widdow marry againe) then it may feeme that (he hath had more husbands at once } There are two forts of digamie : direft digaraie.when one hatb two at once, this was never permitted to-the woman :indire& digamie, when one being partway, they marry another . and in this fenfe, the woman may be (aid to have moe husbands : by the Law of God (hee might not divorce from her firft husband 5 but it was permitted amongft thelewes,and commanded amongft the Gentiles./*r* humano y according totbe Uw ofmen^ fte was the wife of the fecond husband : but mre divtm, *c- cording to the Law of God fii the firft husband. The polygamy of the Fathers fecmesnotto have bin a mid-finne,betwixt fbrmfcation and adultery,^^. io. They (hull commit adultery > Mid (bull not intrcofe. This feemesto be lpoken ot polygamies aad not of adulte rers : for it was no punifhment for adulterers to want children-but the polygaraift of purpofc, married many wives,thatthey might multiply children.* .This word to commit adultery, is raken fometimes largely, as in the feaventh commandement s as well for fornication as for adultery -io here it may be cak6n for polygamy alfo,al* though it be not properly adultery: So inceft is called fornication, 1 C^r. 5. when a mm Ifes mtb hi* mother in law: the letter for the greater:fo here, the greater includes the leffe. Man doth fomething which agrees to him, Ex natura generis, as hee is a living creature to beget. 2. he doth lomething which agrees to him, Ex natura fietiei, asjto beget a reafonable creature, this hee doth as a man. ?. hee doth fomething asafakhfull man; marrying his wife he repref ents Chrift, & fhe reprefents the Church. Although polygaftiy crofle not the two firft ends, yet it dire&ly erodes the third end, for as Chrift hath but one wife \ Of their Feafls. zo? wife fhis Church,) fofluuldthe feithfull man have bur , one wife. Parage. VII. Of their Feafls. TP He Ie wes were more exec ffi /c in their feafts, than * theHeacfren, For all their t Ablet are full of filthy vomitting , Efay 28,8. nopUctuclc&nc. So, Hofeaj. 5. The Penians were very mo derate in their feafts; they dranke in their firft fervite onely water out of the river Cboafpis • and in their n^xt fervice wine- Efib, 2*1®. when Afhvsrm was in lis wine be fent for Vafbth that is, when he was in his fecond fervice,and not when he was drunke as it is commonly taken : for they had there */W7oi />?- fyetlores vim to looke upon the wine. Efih 1 . 8* who mark ed the guefbatthe feafts 5 & buffered none to force others to drinke .• thefe were called alfb*?9*A^/ , the eyes oftbejetfl. Tltt Babylonians in their feafts e X ceedecf more : in their drunken fcaft y SbakaJer.25.26.2W beaftlinefle was committed; the fervanrs were Lord S oFinifru!e 3 all the time of this feaft: at this feafts, Baltafer was killed. j The Iewes in their feafts 7 powrcdoymmcnt upon their gaeftsand kiffed them. Let not ojntmeni be wanting to thy heaA y Ecclef9 .8 .David defcrbiniga flatterer, pointsat thefe two •, the kiflej of a flatterer, Et oleum peccat or um^and the oyieoffinners. They ufed in their feafts, to give their flatterers a pa* (lie baked with hony, Subfannationum vflulataplacem^ the baked pafiies of fcojpngs: So, Ffal.tf^.witbthefalfe feoffers at cakes fix banquets, Gnug^ is calkd apafte, and Gnugoth^ flatterers^ becaufe in their feafts they threw zpaffie to thefe para fit es : hence Matb.q. the DeviH in the Syriacke is faide, akal kartha, > P come C4M0*. Sec the Marginall tote Confc Idufl. ferfituu. Bab)!onUns. Luke 7. 3 3. fizec 23.berupa*tbmh*(tfet mine incenfe & mme^le^c.it, 41. The'C hutch alludes to this formes My fpikenardfenteth fortbthefmell thereof Cant.i.iz. . The times of their feafts were, firft at the weymngof their childrco,as Ifaacjnd ifnudAAX. the making of their covenants, as David, and Abner, ^Sam.7. thirdly to fi-'-w their °lory, as Salomon, 1 Ktn.i.So,AJhttertt),E/l,i. 2. fourthly.upon their birth dayes,asPW^*4°- 2 °- ? nd Herod, Marke 6.5 .fiftly in the day of the coronation ottheir Kings, y of. 7.5. This is the day of our K>n S . They o'ranke their Wine in a trientall cup, containing halfe an Englifh pint. / p/fl *J?fc <«/> offa/vation,andcaUufon the nmt °i the Lord,Pfi£-ii6.ii. . . . , „ t „„_„ * Therefore they fay he who drmkes all the cup atone draught, feA/fe ^, he is a glutton : hee who dnnkes it at ™o%vitfecwdum vtam ten*, that is, * a csviUman but he whodrinkesitatthree. EfieUtofpmtufiets proud. The Wine which they drufikefwhen it excelled ) was defenbedby two properties : firA,.C-«. «•?• **■""■ J*/*** dormurenumstfpeahs in theses tfthe jUepers. 2 trtv.tx. Itat per reftstudwet, that is, f&™ A "f" man .So,C*nt.S fsmtm tmbulans snreftudinsb^sdji, conveniens bomms. Wine going upright, that u, tgreeaole to ""*' »This OftheirFeafts 211 « This Wine which they drunke when ic was net raixr ed ic was called Cbamrachai/a 3 a*?*™^ vinumvivum^ quiche mnejrovj. y # when ic was mixed, ir was called Cbamre mart a, vin'um Ailutum^fttledmne : when it was mixed with fpices, ic was fAtlh^miftum.mixt^lfay 5.2 a. Thev ufed to coole their wine vvich fnow out of Liba- Sraic, nusr As the cold $f(n*w in the time ofbarveft, Prov. 25.13. They had their tatter, who cafted their Wine, the Greekes called him vpoyostf* tbetdfier^and **%*ieUhiv%>tbe shiefe $fthefeafi : in the Arabicke, he is called Caput difew bitM^prtncipaUfor thefittingx&c the Latines called them 3 f/lodiperatores^ who fetdcwneUwes for thetr dr inking x the Hebrewes lay, *rinum c/l dominu ft d bonitas eftpincer- »*, the mntU the mafiers^but tbegeodneffe the drawers. Their common flippers were of hearbes. Better U a Supper ofbcAYvcs,Vrov % 1 7. 1 5 . This Flautw called Ccenamterreftrem^ an eartb/yfupper. They were not great'eaters of flefh: therefore he was counted B glutton anaongft them, who eate, tartbemar ear**,* ptuxd of/Ie/b,Deut.2i.x2.SLn<\ drankc logumvini a quart of wine-, the Latines called this comnaon fae, tnen- ft neceffaria^aneceffary beard: «The Fathers before .j;.he flood, lived upon hearbes, but after, they will have gar - lickejlcekejfiftjcucumbersmaturc is coatent with little, but grace with leffe. They had but tw© mcales in the day, their dinner and their fupper: their dinner was fnort,but their fnpper con- tinued longer time, and then they made their greateft chcere. Hence it is called a fupper & a great fupper in the Scrip - ture 3 £«fc. 14.16. The Greekes exceeded more rfiift, they had their jxftapv** or breake^faji. 2 • their «p w, or dtnmr^ 3 ^bcy had their z?™p'*u* or beaver. 4. Aw^ 3 their fupper JtfiwovawKvvMV, their dimifioriefuppfir. P 2 Par kg. Canon. Conf, Canon* Confir. Iff* ft. hV^sMun^ertLexU con Chaldatexra, iVarrJereRult, Canon* 212 Of the forme ef their tables and fitting. Canon* Confx. Canon* Conf. d Cd\ttu t Her*tJU.Zfrf> Canon. Paragraphs XII. 'Diatrib* i . Of tht forme of their Tables ^ and fitting. THcir Tables were sound* like the forme of an halfe Moone. Cant, tiit.tn difcubitufuo circularly at hit round table. So ,7% children [hall be like Olive plants round about thy Table J fall 28 .3. They fate in beds round about the table/ hree in a bed, and- fometimes foure. Thoufatejiglorioufy upon abed^and the Table vp***iV«*, 6e- caufe foure beds wereintbehoufe, fonaetimes totajSfa* fcaven beds, fometimes uvmtivUfwenty beds. Their beds were Iikcwife called <&x>Jii* 9 becaufe they ufed to fit three in a bed^ttd fometimes foure, as Herat : f Sdpe tribus leoHs videos ccenare quatewes. That is 5 Foure on three beds. you oftjhallfeajledfee. They wafted their feete before they entred into their beds D leaft they friould defile them. 7*e Of their fitting at Tabli es, *M The woman flood btbmdbw, and began tomfh bufeete. The Hebrc wes fuve a faying, Fr spar ate tn vefitbulo, utpo(fu ingredt triclinium^ prepare thy felfetnthetntty , that thou maye/i got into the bed; and the Grcckes had the if **P ott «t?o/, tbetrfeeee'wa/bers. All the time that they fate in the beds at dinner or topper, they fat? bare-footed, and he who rofe froti the table, called for his lhooes f Bt foteaspofcit, be mked hujandals. After they b d vafhed their feete,they ufed to anoynt them, Luk.-j. 16. this wis phyficall for the flopping of the p ;res which were open then, When tney did fit at meate, he who was beft beloved, leaned in the botome of the mafttrof the feaft, lohn the b-lovedDtfctplejoho leaned in the bo/ome of Chrifi. Fr©cnthiscuftof»e, istharfpecch borrowed, tobein Abrahams bojome % to figaifiethe familiarity and focrety which the Saints of God, fhall have with the Father of thefaithfull in heaven: asalfotofignifiethe unity of ef- fence, betwixt the Father and th^ Sonne. The Apoftlc faith, He tame out of the bo/owe cfthe Father. This kin Je of fitting, is called by theCftaidy Paraphraft, Hafbtbbotb (hemol y dtfcubttm (inifter, becaufe they leaned upon their left elbow* chen tijcirri^bt ar Tie Was undcx their jeloveds nccke, wh n they d W n rt eare • but when they leaned mon their right elb^w, it was called difcubitm dexter, the leaning on the tight elbow • then their left arme was under their beloveds neckc. Ac the firft, they fate ftraiteup at meate as we do, Gen. 27. 19 . but in Salomons daies, and Amos time, they lay in beds; s H*w defcribes the Greekes iutmg, and not lea- ning at their banquets. Marke the difference betwixt thefe three : Portariin finu, reeumbere fau y cubare in fin* : To be borne in the ho- /J«w, to leant in the bofomejo lye tn the bofome. For tan in fi- nu is of Infants. Numb. n. t *, Can I carry all thefe as ln- p 3 jaws Luke 7^84 lllnfi. iHtratMfytft. Canon. Coafl Iffufi. Lu ke 26.22 Cant. 2 « g Homer lit**. *M Oj their Jpparell. {ants in my bofeme } Cub arc in finu^ eft vxeru^ Mkh.*j.$. From her that lyes in tbybofome, Recnmbere in Jinn efi dtle- fii, lohn 1.3 . The beiovod Dtfciple> who leaned m the bofome ofChrsft, When they fate at meate, their fcete lay out behind the&. WhenChriftwas at Table jA&ry flood at hitfeetei Luk.j. bt-caufc his teete lay oucjwfaen he lace at Table* Par ag r. XIII. Ofibeir dpparett* np He fafhion of their apparell changed as neceffiry ur- When they were in Egypt their cloathes were long, reaching to their facte : therefore when they went out of Egypt, they were bidden. Gird up your loynes, Exod, 1 2. When they travailed in the wildernefie, their cloathes reached to their mid-legge : therefore the Pricfts when they went up upon the Alter, they are bid put linnen breeches upon them,!eaft their nakednesfhould befeene becaufe then their cloathes were (hort^fitfor their travel- ling in the wildernefle, The Greekes called this fbort coate fit for travelling cMmw< viatori* wj?#, cloathes meete for going, Wi en they came to Canaan,their cloathes reached to their fecte againe. Reveal. 13. J faro him with wkpsiV, cloathes reaching u bufeete: Such were the Pe fans ftate- \ie(lgaYmtms>Efther.6.io.Felitnacape *^WW, take thy mantle ideft 9 k^&wqvus -nmAv, dependent ad peies y ihy mantle hanging downe to thyfeete, God in(ii:uted apparell forneceffity, to cover naked- ntfle.2. tor commodity ,fhort or long tofunhc r them in their limrney 3. to did inguith f exes, J man muff not put npon him rrowsxstypar ell ;.!>**£• 2 2. 5. 4 to diftr guifh cal- ,_ Jl "gS Of their Aftarett. 2! 5 h S'i£eniusMb,$. t Canon* Conf. Canon, Luke 3.1 1. Conf, i Caufab, cont3 tron t mil. - lings ,as the noble from the bafcrrbut the divel hathfound out a fife fort, to be an inticement to filtbineffe and un- cleannefle, Prov.j 9 io. And jhe came forth iu a whores ap- pareli, There is fome fort of apparel!,which becomes not any honeft woman, therforeche Heathen had^h >^^>^ r mulicruminfycftores , quimulierum cultut'praerant s thQ be- holders of women, that were over-feers of womens ar* rayments Their cloathes bad a wide bofome. It [kill be rewired into thy hojome abundantly % Efay 65 7. They had divers fortes of apparel!. He who hath two eoatsjet him part with him that hath none. 'At the firft, man had but onecoate, but afterward they ufed two: their upper coate,and their inward : their upper coatethe Hebrewcs called Megnil, fuperior^ the upper coat e j Greekcs !«**•* acloake&nd the Latines/^, velpaUium^agowne era cloakejhe inward they called X'r*v or tunica a coate^ Math, 27,35. Chrift had thefe two forts of coates, his in ward coate was woven . upon which the, fouldiers caft the lots; and his upper coate was made of foure parts, which the fouldiers parte J. The colours of their cloathes were diverfe. The cloathes of the nobler fort were white. Ecclef.9. ij.Let thy cloathesbe nhite./am.2>2. k Therfore Church- men were forbidden to weare white, asfitonely for the nobles : for this caufe it was, that the nobles we're called Chorim candidiwhiie^ 1 King* 21 « 8.and the Greekes from them n>©-nobfe,andthe Dutch Here^Lord^k cloathes they ufed to fcoure often : hence, fo often ye fhall reade, mention made of the Fuller in the Scripture : pr/&/w than the Fuller could mahe^Marke 9.$. Marke the fparingndfe of the ancient Nobility, who ufed to fhow the felfe fame cloathes often 3 and to weare them : but now every day they muft change a fate-Luke 16.19* ivMiwy^ftequentativum, whereby is fignifieu | P 4 the Canon, urn. k Huron* adloVsnid- nuzn> Note: %i6 Of their Wanes. Carton. /.am, 4, Conf. Canon. Conpr, Prov 2i, Canon. Confm Math.34- Varres by command^God out of his owne month, commanded to a^kewarreagainft them 5 &*W.24.Their other warres were fAilchamotb cbarafoth y bcBaJpontanea volant ary Of their Warns. 217 ^ luntary wanes, they had an approbation of God to thefe warres,whcn they had juft caufc:as for defence/or corre$ion,for recovery $ notforcrueltie, ordefireof revenge. Laft,when they ufed moderation in their vic- tories. The Ifraelites were too cruell agaisft the Benia- mk^Excefsitmedicinam&dum^ thcPhyficke exceeded meafurc. Before they were to befiegeany citie,they were to of- fer them conditions of peace, .This was to be uoderftood,as well of the fea ven Na- tions,asofother people :A>/*.u. none o{ the Nations tooke peace with Ifracl, but the Chivseans, and the Gibconites: the reft were all flaine, becaufe the Lord hardened their hearts, elfe they had received the condi- tions ©f peace. What \vas the reafon then, why the Gibeonites by craft fought peace, faining therafelvcs to bee peeple c oinc from a farre counttey ? b/LaymoniAes anfwers>that m the Gibeonites at firft ref ufed the conditions of peace with the reft ; therefore the Ifraelites concluded, accor- ding to Godsdire&ion to roote them out : they under- (landing that this fentence was given outagainft them, fought by craft new to enter in league with the people ofGad. * The feaven nations, if they refu fed peace; men, wife, and children were to be deftroyed, but other nations who refufed,thc mates onely were to be killed. When they went to warre,they had tAejhUh mikhAi*Ahjvn£lum belliywho ftirred up the fouldiersto courage,D^.z o. Thefouldiers were armedj when they went to tvarre. They had a broad girdle,wherewith they girded their upper and neather armour, and it was a great {lifeguard to the louldiers : therefore lob 39.3. he {Mhfiirdup thy loynes like d W4»:fpeaking to job as a fouldier:the Apoft I e I alludes to this, calling it the girdle of vertue. Amengii the Ctnon* \ mfi. DeM.7 2 Sam 20, Ephe/^l^ 2l8 Of the forme oftbei rincamping Wnfi. the Macedonians, they who had not killed an enemy, were not girded with a fouldiersgirdle, but in difgracc •with an haker 3 and they were called difcintti. Their arrowes were dipped in the poyfon of Serpents, which burnt the flefh of thofc in whom the were (hots the Apoftlealludcs to this t Epbe.6.i6.The fierie darts of the wicked : becaufe they burnt thofe whom hee (hoots them ac,as fire.Their arrowes were of reedes 3 jP/i/.68. frangeturbam arundineam. So the Latines,/*/*^* ilia ve* nit arnndo ; The dart came thorow my entrals. They had a (hort fvvord or cutlcffe, called Segur, act. nacu % Pfal^ m ^Bring forth thefpeare^efegar^ the/word \ ic fhould not betranflated,*#i/*/>*^ jfo my. When they fought,they fought fometimes on horfe- backe,the Greekes called hina Monipp0s,Pr4.6.Poverite comes like an armed man jvirelipei. So they called their horfe-men, tsmimoi, who were fent armed with a target and a fpeare fwifter than a footman : thefe the Latines called Vercdaritu, Sometimes they fought in Charidts. i King.20.14. Sltri* nettet cur r us ad beBumjxhofhd order the bat tell. So, lerem.^6^ % Exod.i^6. Thefe chariots were called by the Greekes jv >?5/, becaufe it held two j the wagoner auriga ; and he who fought^called *zf*0«7fo. PaRaGR* XIII l.J)iatriba i. Of the forme of their encamping in the Wanes. HP Hey had two forts of Incamping. A They had one of their civill warres ^another when they pitched about the Arke. When they pitched their civill campe, their campe was r oundiEfay 2 $.Sedet Rex in pilata acic, the King Jits in his round campe. ^o^Iobi^. 24. And they fet their baggage round about the campe, to fave them from the incurfion intheirWarres. 219 incur fion of the cnemie, and the King fate in themidft, i54«n.i7,2o.bccaufe the campe was round, therefore it was called Pilataaries. When they pitched about the Arke, their campe was foure fquarc : three tribes before, three tribes behinde, three upon the Southland three upon the North. job* mthcRevel.n. x 2. makes an allufion to fundry things in the Tabernacle, and the tents about it : firft it was called the Lords campe, fo is Ierufalem.a. it was foure fquare/o is the Citty of God. 3. there are three tribes upon every quarter, Num. 2. lolerufalem hath three gates upon the Eaft,Weft,Soutb,and North.4. As betwixr the fan<&iarie and the tribes, there came iourc CGtnpanies^^and^r^ and the Priefts upon the EaftftheCohatnites upon the South, the Gerfhonites upontheWeft, and the Merarites upon the North, to watch the holy place :fo betwixt Gods throne, and the 24. elders comparting it, there were foure living crea- curesful! &f eyes. Revel.4.6. 10. Laft, as no uncleane thins might come within the campe, Num. 12. 3. nor within the Temple, therefore the gates of it are called the gates of \u(lice,P{aL 118. 19. So no uncleane thing may enter within the campe of God^evel^ 1. Godwasafpeciallproce&or of them in their mar- ching. ■-■;■'■- , "It, ' E{Ay^\\JwUgBehefore^uyinigAthff)min. This is a fpeech borrowed From Gods faving ofchem, when they marched. When they marchcd,the cloud went be- fore them, and Dan called the gathering Hoft, came be- hind, tolavetheweake, andthecaileottheHofhGod is that good (hepheard, who will loofe none ot his fheepe. . SUrreMthyftrenyh before Ben\amin, Ephram; and Manages : when the Arke marched, B^\amin was be- hind the Arke wichthefe two tribes*, the Arke was cal- led 220 Of their Colours or Enfignes. Dottr. Confir. u Druf.in Ftatat* led thcftrength of God,2 chronf^i.hez meancs then, that God would (hew his ftrcngth when the Arke re- mooved. So long as jAefis lived, the cloud went before in the wildernefTe,and two of the tribes went before the Arke- but when Mtfes was dead the cloud vanifhed, and /§fi. ab go: the conducing of the people, and the Arke went before them into Canaan. ^ When A£yfe$and thectaidof the ceremonies eva- ni/hedjthenlefus takes the leading, who is our Arke, and brings his people to Canaan. They uled ftratagems in their warre. Qedeo» ufed pitchers with Umpes #* them, Iudg, 7. 1 6 . * C*r.4,7,The Apaftle feetiies to allude to this place, where he h\t\We b*vc thit treaftre {er light) in c Art be* wjpls. Paragr, X II 1 1. Didtnha a* Of their Colours §r Enfignes . THeycarrycd in their Colours, foineHgniScative figne. u ludab carryed a Lyon in his Standard, Ephraim an Oxe,D in the likenefle ofaLyon, becaufe of all vifible creatures, heeismoft couragiousj in the likenefle of an Eagle, becaufe hec is raoft'fwift - in the likencfTe of an Oxcyw/ftr d/eq»iuf» 9 fir Oj their Colours or Enjigms. 2Z1 for obedience^ bccaufe he is mod obedient. Ah Angell thcn,is a moft underftanding^rong, fwilt, and obedient creature, pitching about the Saints to de. fend them. IntheHoft of Iftacl 5 one carries the likeheflTe of a man, another of a ly on,another of an oxe* another of a fcrpent, another of aaafTe, another of a wolfe : here are fome excellent creatures 3 as the man, and the Lyon$ butfomearcbad,asthe Serpent, Afle, Wolfe. The An- gelscarric in their colours onely, the moft excellent creaturcs;but,D*0. 7-6.7.when he defcribes the colours of the perfecutors of the Church, the hearts there are more fierce and cruel! ; one like a Bearc having three ribbes in his mouth betweene his teeth.* another like a Leopardjwhich had foure heads : another fearefull and terrible, which had great yron teeth, unlike unto the Beafts before. The vifible Church is a nudd'ft betwixt the trium- phant, and the wicked world perfecting the Church, they are neythcr the beft nor the worft, but a middle fort betwixt the two. The AfTyrians gave in their colours a Dove. l:rtm.%Q.\6. Flyfrtm the fact of the V9vefhz£ is, from the Affyrians. * The Syrians faincd, that Semiramit, the daughter of BeUchwy washatchtofanegge, and nourifhed by the Doves $ therefore fhee prooving a worthy Princeffe, p they gave the Dove in their colours, and they called the Dove S emir amis % her proper name was firft Atojfa^ then (he was called Semiramis. When the Scriptures make mention of thefe Poeti- cal! fi&ions,it allewes not the fable, but Ipeakcs of it as of a thing received among the Heathen. The Poets faiae, when Ncptunes fonne was cutting vine-branches,thatroke his Axe from him; Deftr, Canon* Confir, 111*4$. 0Seal}g t i»EuJe& 9 P$eeoyid.Met4mrph. 4» Cdnon, mf. 222 Of their Colours or Enjignes. gSuUtfrin Etfcl. Tffara Ind* de famlta hafmoKAorum, him. and hanging it up upon one of the branches of the vine-tree,it fell from the viac-branch, and killed Nep- tunes i onne $ upon this, there fell out a great ft;ife, be- twixt Verm & Neptune. They went t© Athens to Mars, there to be judged : Mars fitting upon a Rocke judged rhem. Therefore it was called, d^wimyx, from k\u>u Mar% % and^v®-, a Rocke, Aft.17.19. When the Apoftlc makes mention of this ftreete, he juftifies not this fable, but fpeakes of the name received in ufe. So Doreeta changed into a fifh,the Syrians wor/hipped her as a God, and the Philiftims their Vagon^i &M».;,2 y herethe Scrip- ture approves not the fable. So concerning the Pjtbo- ntfc,Aft.i6.i6. the Scripture approves not the fable, that Apollo killed the Serpent, and therefore was called Pytkm 9 S6 Jft.lfriuCaJlor and pollnxyOrion-, lob?.?, and Tartarus t 2 Pet. 2. 4. The Romans had in their Banners , an Eagle, a Wolfe,aMinotaure, a Horfe, and a Boare 5 but Casus Mar ins rejected them all, but the Eagle^and Conjl amine the Great, caufed to put in his colours the figneof the Crofle, or rather the two fir ft letters of Chrifts name, x aQ( ^ ? • The Ifraelites trufting too much to the Arke, the Trojans to their Palladium , the Afiatickes to their Pefli* nuntsum,Thc Romans to their Ancilis y and the ChriflU ans to the Croffe, were often ever-throwne. The Icwes carried this Motto or Diton in their ArmcSjM camecha Jehova been Elobim, efuisficut tn inter DeoS)trh<> is like thee amongft the GodsfExod.i <$ % ii. and they writ lUpcrnotorscon&i: abbreviation, the firft letter of every word onely, which they called mackbe^ and af- terward/aw*^. Pargr. Of their Burialls. Parag. XV. Of their Bur ids, IN their Burials they ufed fundry ceremonies of come, (ineffi. i.'Thcyfhut the eyes and the mouth of the dead. 2.theyftopt thenoftrils, and all chepaffages, out of the which there came any excrements. 3. they embal- med the bodies of the tioblerfort. 4. chcy winded them infbmecloathof linnen-butexprtflcly forbad to wind theminfilke. 5, they covered their facewirh a Napkin, 1 Or. 1 5. The bodie ufoxvne a natural hodie : therefore they flopped the pafiages of breath 3 & the noftrils, then they remembred thatfaying of Efay, Cea/e from ma» y whofe breath is sm bis n*/lr$ls y Efa 2. 2 z. 2. Itis/ovcne * weakebedie: therefore the uncircum- ci(ed,(who bury their armour with them in the grave a Esf6.3-2.27* as though they would carry their ftrength to the grave with them) dift fooliflily ; for there is no more ftrength in the bodie. 3,/r* is fowne 4 corruptible bodie : therefore they flop all the paflagesout of the which corruption comes. Againft this corruption, they ufed embdming^ to ftrengthen themfelvcs in hope of the refurre&ion- The Hebrewes call this chamt, and the Greeks m**/*£«F- ' it differeth from the putting of the corps ir> the grave ; tor it was a preparative to it, and great men who wan- ted it.wereftid to be unburied. This was called the bu- riall of an Afle, to be put into the ground without any honQur,/fr.-22.Z'9*5e lehotahm was buried. Marke the difference betwixt under em& iondire t the Greekes called coniire^iyyjwjpxo^zAy of great men. £ The Heathen had their NovendindU^ when the corpes lay above the ground the fpice of nine dayes, i.Where the badie was imbalmed, k was called/jM»w,_ 3. where "? Canon. Ulnfl. yyotir tn yarr. Oj their Surialls. 3. when it, was burnt, itwascalled *7?r/*«*.4. when it was buried,it was called humatum. 5. the place where it was buried was called Sepulchrumfivtymhas. Gen. 5 o.The Egyptians fpent forty dayes in enbalroing /^^andthirtie dayes ia mourning, which being joy. ned together make up feaveatie dayes:' pnvaceper. fons, they lamented them but 7 dayes, Syracides 2 2.23. but publike pcrfons they lamented them thirty dayes. Dent. 34 8. they lamented Mojfes thirty dayes. They burnc fweet odors at the buriall of great men. At. 34.5* The clearer the Doftrine of the Refurre&ton is, the fewer of thefc ceremonies ftiould be ufrd in buriall s they onely waihed the body oiJa^tha^nd laidc it in an upper Chamber, A& . 9. 3 6. 38. and the Apoftle feemes ro allude to this fort of wafhing, whenhee fayes, What (hall they doe then> who Are baptized for the dead. 1 C$r. 1 y 4. The body isfowne a fhamefull body, therefore they ordaine that it (hall be covered with linnen onely , that the poorer fort may reach to it 5 and not in filke .- Chrift was buried in linnen onely. They covered the face with a Napkin ,/**. 1 1.44^ ye may fee in chrift and Lazarus, Luke 24.1 2. Man after his fall, his body wascovered, butbecaule there remained (omc fparkles of the image of God in his ftcc, the face is uncovered: but after death they cover the face alio; to let us fee then, that all the glory is gone. Cyrus ordained, that after death no man fhould be fuffe- red to fee his naked body. Sometimes in great plagues they burnt theflefh, and buried thebones 5 ^0w6. lo.See, 2X*w.thclafl. Paragh. Of the place of their bmiaUs, 225 PaRaGR, XV. Biatriba 1. The place of their Buriaffs, THey buried them without the Citties. The widdo w oi Nairn her forme, was carried out of the Citty to be buried,Lwfc 7. 1 2 .So the Levites buri- ed without in all their fieldcs,and thepoffeffed remained alwayesamongft the torabcs,£0ib8, The faithfull were buried by themfelves. Hence came this phrafe, to be gathered to their Fathers. Gen*i 5. 8. Therefore Kiriath-arbangfien.t^iwds called the Citty of fourc,becaufe foure were buried there, A- braham^ f/aa4 y l4cob,and lofeph. Pfal.26.9 Gather me not with the wicked*, as the bodies of the faithfull were laid together, fo are their foules ga- thered together, this is called ligatura Uccof their Burialls, Let hit life be in the bundle of life, mtb $ be reft of the iufi^So beit.fobeit^lmfh^ Their ftrangers they buried apart by themfelvcs, in the common field. Atti.lZ .This man pur chafed a field with the remri ofini qutty. They might not make a league offenfiveaod def en- five with the Heathen: feconuly, they might not mar* ry with them : thirdly, they might not bury with them, as hoping for a better Rcf urre&ion : they waited for techatjtfherifingto life, the wicked oncly for tekums^ a fimplerif;ng\ tuey for nv&fsiufiv, a lifeagainejhz wicked oneJy for dvJL&m an up ftavding.The Syriacke calls the refurrec1:ion/*#W?#aM&, diesconfolattoms^ the day of confuta- tion After they buried the corpes, they fpakeforeerhingof the juftice of God, and of mans linne which merites death, and they prayed God in juftice to remember mer- cy : then they gave a cup of confolacion co the hi hear- ted. They u{ed in their Burials to hive mourning women, Amos y ^ i 6 Pentos Umenti Sit nines \ skilfull in mourning, SuiapudSitcs^ (tdeft % fepulchro conditos) canere folehant y that ufed to fing befide the tombes : * t hey were called Pr How they called the place oftfair Burialls, zzy % lt»betjnquit 9 reltgio^ ut maioribm morttmtuba, mino* ribm tibia aneretur s chat is x Religion commands \our elders being dead 2 that we Should blow a Trumpet, but when they on" ger are dead, onely a Whifile. Hence, M**M. 33. When lairushis little daughter was dead, Chrift thruft owe the Minftrels which played at her death. Parage XV. Diatriba 3. How they called the place of Curtail. HPHey called their Burial!, for the induranceof it, Do- ** tnus feculijui, Ecclejiafles 12.5. The body is Domus pernoclatienv, a lodging hcufe : the grave isflomusfewliythe houfi ofagejocczute we reft long in it : the heaven is, Domw dterniutisjhe houfe of eternity. Therefore the Egyptians built their graves very (lately, andfumptaoufly ; they called them Bmus aternas, eter- nal! houfes : their houfes they built them but flightly, and were called diverforiajnnes. Pfal. 146,4. They call the grave mans owne earth* He hath little right to any tbing which hee hath here, becaufe he is but a ftranger. lndti went to hu owne place, ^<5.i # 25,Helisaproperplaceof the wicked,as the Hea- ven is the proper place ol the children of G@d. Thirdly ,they call it,Beth Cbaijm,Domtss viventiumjhe honfe of the livings becaufe they are given to the Lord there, and their bodies are tefting in their chambers,E/2 2^.20. Therefore the Germanes call the Church-yard Godfacker^ becaufe the bodies are fownc there, 1 Cor. 1 5 . toberaifedagainc. Thus farre have we fpoken concerning the five principall external! mcanes to come by the fenfe of the Scripture. Q2 THE Voc.Nr»Teft. *\ f % 1$ THE SECOND BOOKE. Chap, L Ofthefenfe of the Scriptures. Aving now attained the meancs to corae by the Senfe of the Scripture : Wee come to the Senfe of the Scripture it felfe, which is either fimple or cow- Compound 3 is not taken here to make two Senfes out of one fcripture(for that were contradi&ory :) but onely it fhewes the diverfe waves how the feverall parts of a Scripture have beene fulfilled, either literally or figura- tively. Some hold, that in a fimplefpeech there cannot be WQ fenfes : but thefe diftinguifh onely betwixt the fig- nificatioa©fthe words, and the fignifi cation of the mat- ter. A Simplefenfe, is the fenfe, which agrees to one one» Iy s and hath but one part (to wit,theliterallfenfe)to make up one fenfe. * . Q 3 Theu C***» *4C Of the Scriptures fenfe. i. Canon fattotk I. (aa*K. Thou Witt not leave my foulc tu^ruoe-, n either fuffer thy ho- ly ot,e to f.2.i3. it is applyed toChrift and his Children 5 but firft to Efay and bis Schollers. A bone of it jb^U not be broken , £^.12.46. it was lite- rally fulfilled in the Pafchall Lambe, and alfo in Chrift, fobn 19.36. Sometimes the compound fenfe is typically fulfilled in the Type, and literally in the thing fignificd. They casl lots upon my garment r.Pfal, ^2,18. Mat. 17.3 %. it was laterally fulfilled in Chrift$but typically in David, (that is ) they parted his honour and dignity, as if they were carting lots upon them. They gave megallin my drinke^PfaL 69.12. M*th.i 7. 34. it was literally fulfilled in Chrift, but figuratively ia David: (that i s ) they vexed him ,as if they bad put gall in his drinke. Sometimes it is literally fulfilled in the Type, and fi- guratively in the khing fignificd, Then Of the Scriptures fcitfe. 231 Thou wilt bruife them with a Scepter of Iron, Pfal. 2 .? , it was figuratively fulfilled by Chrift, and literally by 0*i//rf, 2.&iw.X2.3i.whobrufed the Ammonites with tlailes of Iron. Sometimes it is figuratively fulfilled in bath. Hi mho eates bread with me Jiffs his heele againft me : this is meant of Achitophe I and Iuda. A fenfe againe, is either Hiftoricall or Allcgoricall. An Hiftoricall fenfe, is that fenfe which the word af- fords, cither proper or figurative. It is a dangerous thing,when the words are properly to betaken, for t© take them figuratively , or contra. Behold El/as fh all frfi come ^MaL^.^.'lht Iewes expound the words properly oiElias Tisbites^ Mat. 17. 1 2. when the Prophet meant them figuratively of lohn, who came with the gifts of Elias. Beware of the Leaven of the Pharifees 1 Mat. 16.6. The Difciples tooke k properly, when Chrift meant figura- tively of their Doctrine. Vnlefje a man be borne againe, bee cannot enter into the Kingdome of God : that which Chrift meant figuratively of Regeneration, Ntcodemm takes it literally. Vnlefje a man be baptized with fire and the holy Gkofi, he cannot enter into the Kingdome of 'God*M£t. 3.11 .that which ! John meancs figuratively , the Abyjfeni take literally- when j they Baptize their children, they powre warer upon \ them, and marke them with an hot Iron, aswe'doeour I Lambs. > Some have gelded themf elves for the Kingdome of God: j Mat. 19 1 2. which words Origen taking literally, gelded himfelfe : whereas- hee expounded almoft all ibe reft of the Scripture figuratively. ihtiitmybody: The Papiftstakc thewords literally, when they fhould be figuratively taken. The literati fenfe is then to be left, wften it is contrary ___ cy. rQ Canon* Canon* Canon, I Iewes. 1 Difciples. Natural], 4 Atyffem. Ortgen* fin Off. Papifts., 2J2 Of tire Scriptures fevfe. to modeiiy , piety, or good manners. Contrary t o mode fly. E fay i% bidden g$e naked: E/ay 20.2. thefe words we cannot expound thtm literally, becaufe it were contrary to modefty for him to goe naked :' then he went nakei % that is, hee.wantedhis Prophticall gar. j ment :So Saxle \S&m.\9* was naked, (that is) he wan- ted his Military coatedbtbe young man flednaked,^4r. 1 5/ that is) wanting his upper garment,E/ty was but na- ked in this fenfe. Contrary to Piety. To cut off the right hand % and full out the right eye : Math, 5. 29 . 30, thefc words cannot be ex- pounded literally, becaufe it is forbidden in the fixe Comrnandement. If thine enemy twrft y give him drinke^ Prov. 1 5 , 2 1 . 2 2 j thefe words are literally t© be expounded $ becaufe this duty is commanded in the fixt Commandetnent : but heapt coaies npon hU head, Rom^ 1 2 . %o.Pr0v. 25.2 r,we can- Hot expound thefe words literally 5 for that were contra- ry to the fixt Commandement. Contrary to good manners. When the Prophet Exechiel was commanded to eaie his Bread tait with mans dung, Ezech.4.12 : this literally was notfulfilled, becaufe it was contrary to good manners, but onely in vifioa. So when the Prophet HoJea y i. z. is bidden marry a whore, tins was onely in vilion, and not literally . for it had beene contrary to piety , and his calling. An Allegoricall fenfe is that fenfe which the words meane not at the firft : but that which the Author intends c ither in words or matter. It differs from a Parable, an Hiftory, an example, an Apologue, a Proverbc,and a Riddle. In an Allegory wee confidcr both the iiterall fenfe and the my fticallj but in a Parable there is but one fenle fig- nifying fome other thing. - God hath fo tempered the Scriptures, that heehath not Of the Scriptures fenfe. >?? not onelyexpreffed his will in words, but alio in mat- cer.ia types, and figures. There is an Allegory in w#rds, and an Allegorie in matter^in words, Metaph©rs$ in matter, Types 5 inFi- gures,t he Antecedent hgnifies the thing coakquent ; & theliterall fenfe is fulfilled before the myfticall fenfe. It differs from an Ht/tory, for an Hiftory is the com numeration ofa thing ajready done, and in it. we con* (ider onely, £>uid in faff diciturtfbat is to he done. It differs from an Example, for an Example is a part of a Hiftory,lerting out one thing by firailitude of ano- ther* taken onely trom reafonable Creatures, icor.io. Theft are examples to us. It differs from an Ayoltgue : becaufe in if, examples arefained: inw^chweafcribethea&ionsof men, to bruite beafts,or things without lifc.-as, the Trees of the field went out to choofe a King,/«4g-?« The Cedar of Lebanon married with the Thiflle ot Lebanon^ 2 King, 14. and fomething is drawneoutof this, which wee make ufe of, and it is called om^iov. In this wee confider nor. Quid in faff dicitur % fed quid in fen fn^ what it (aid to be done, but what in fenfe. Itdiflfersfroma Pmwfo.-foraProverbe is a fhort faying csjuch in ufe, fomewhat obfeure, for the mod parcexprefling by Metaphoricall words fomething un- to us,& alluding to fomething, aot diftindly exprcfled. It differs from a .Riddle which is an obfeure Allego- ry ,as,0*/ of the eater comes meatejudg. 14. 1 2 . Whether is the hiftoricall fenfe, or the fpirituall fenfe more noble? The ipirkuall fenfe is more noble, as in this, Thou Jhalt not muzzle the mouth of the Oxe which treadeth eut theCorne,Deut.i$.4. The Apo file gives amorenoWc lenle: Thou (halt not muzzle the mouth of the Mwijler who Idours in the Go ft el, 1 Cor* 9. 9* When Jonathan fliot two *?4 Oft hf Scriptures fenfe. C** *- Canon, AUegoricall. Canon, Tropologicall. Canon, AtiagogicalU a Chryfrf.Homuta 1 7. b Vtnotat Ljrawtsde Bernardo, twoarrowes, and fayd to his Boy, Bring tbefi two ar-\ rovpeSy 1 Sam. 2o.he meant two things, Propius & remote m^propim was the taking upof thearrowes/«w//i0 was the flight or abiding of David : propius was the bafer fenfe-but Davids flight was the nobles fenfe. The myftic3lifcnleof the Scriptures, is Allegoricall, Tropol©gicall 3 or Anagogicall. Thefe are not properly divers fenfes, but divers ap- plications of one fenfc to ©ur inftru&ion, faith, and manners. The Allegoricall application is, when thethings in the old Teftamcnt, fhadowe out fomc things in the eftate of the new Teftament 5 as,tf*/.4.2 2. Abrahams tnofonnes^ the one by a handmaide y the other b) a free-wo- man j»hich($zxA faith) fignifie the two Covenants ^ the Law and the Gofpell. The Tropologicall, is, whenthe thing delivered, fig- nifies fome other thing to expreffe manners ; as, Thou (halt not mu^el the mouth of the Oxe, (that is) thou /halt not defraud the Preacher of his maintenance. The Anagogicall application, is, when things lite- rally exprefled,doe fignific fomething in heavens blifle. Pfal.ps.S. Godfaore in his wrath \ that they fhonld not en- ter into his reft: but Heb.^. the Apoftle concludes from this,T^*/ nnbeleevers [hall not enter into the eternallreft. Jffe content caput Serpent is, that is, jjhefeede (Chrift) [ball tread downe the head of the Serpent, Gen. 3 . this is the literall fenfe. 2/ Th? Church jhall tread downe the head of the Serpentfhzt is,the Anagogicke knfciCfayfoflome and Ambrofe follow this. 3. b Reafon ft) aO tread downe Appetite: that is,the Allegoricall fcnk^Augufttncand Lyra follow this. 4. The Virgin Mary (hall tread downe the bead of the Serpent \ this is theblafphemous fenfe, Bernard and fun. dry of the Papifts follow this. Beware to fall from the literall fenfe to th^ Allegoricall, and the Anagogicall fenfe, Of the Scripuresfenfe* *?5 fenfe,leaft thou fall at laft to the bkfphemeus fenfe. Every Scripture cannot have their divers applicati- ons : e No» ex legenti* voluntate, (id ex fcribentu author i . tale inteUigtndaeft Scriptura, The Scripture is not to be underftuod, according to the will of the Reader i but according to the authority of the Writer, and they fliould no: be fought out, but when the Spirit of God hath jpplyc-d them. Phito»l»A(cnt t Apfiattt ISn/f. Ph$lo lud> Canon* llUofl. *i* Of the Scriptures fenfe. Secondary la wes or tra- dition! of men. Hi Hen who taught tra. ' ditions,he was called ProfdnnsSammss his oppofitc^as called DtfiipMtrfot the rent which he made i* the Church* * Canon* Cahoh. call.Chrift would fay i in none of thefe expofitions have they taught you the right meaning of the Commande- ments. Gnalderech hatnidrefb ; per vtim interpretation^ By in* terpretation, this was notaccoiding to the licerall feofe 5 but according to the hid and Allegoricall : and becaufe the Pythagorickc and Platanicke Philofophy was my. fticall and fymbolicall,they beganne to follow this kind of teaching. The Pharifies (teaching traditions^ fol- lowed this Allegoricall kind of teaching, and they were called t annum, and their traditions Aim****. TheSad- duccs followed theliterall fenfe throughout Mofis Law. The third way of Interpretation, was Gnal derech Hacabala, ferviamcabdU, by obfeure writing* and they were called Mec&bbdim % who received the traditions from their Fathers, and delivered them by t«ngue to their poftericy 5 this fenfe was like the Anagogicall fenfe. CHAP. II. Of the manner bow to obferw Doftrine cut of the Scrip- tures. N a fpeech wee confider firft the veritic or falftiood of it : fecondly, the propriety of it -. thirdly, thefpiritualitieofit. The veritie andfalfliood are tryed by affir- mation and negation, whick are the two Cardines or Poles (as the Ievvcs*/peake) upon the which all things are turned: Of the gathering of Doctrine from ajfir- M4tionsin*Text m \A7Henthe Scripture affirmes a thing earneftly, v * they ufe a double affirmation* 1 Kings Of the S matures fenfe. *17 iKtngs 1 0.2. 1. So they hy,Amcn y Atnen- t Matthew hath £Kn$a< .verely^Matk y .26. and the other Evangelift i*i>indeedc,M*rk.9.\.LuK.9Al* this they did that they might be beleeved the raore,they were fo fparing of heir Oath. An affirmation muft bediftinguifacd from an Hypo- thetical! or conditional! Propofition. AcenditionallPropofition doth not fimply aflirme • therefore conclufions gathered from it, as it were, affir- mative, hold not : as in this $ if be finde fome uncleannes in her Jet him write her abiU of divorcement > and put it in her hand, and fend her tut of bis beufe^Veut. 24.1. The lewes gathered from this,that it was lawfull for them to put away their wives, as if the Lord had commanded it, when the fpeech is onely Hy potheticall. If he tarry till 1 come, what is that to yeu >Ioh 21.22. The Difciples gathered from this, that /$thgt is, rather to preach than to baptize. This teacheth us,that the chiefe part of a Paftors du- tie is Preaching. Their Negatives denie not, fometiincs, fimpliciter> but onely modum. loh. 1 £.24, Hitherto ye have asked nothing in my name 5 thacis,^* have not dire&ly asked in my name: they asked implicit!?, and indire&ly, when they loeked to the Arke, and when they fought for his fervant DAvids fake • but they asked not bjhhc name of Iefus ChrilUxplicite. Thofe from TSlegations in a Text. 2?9 Thofe who conclude hence, that the Iewes under the Law knew not Chrift,are deceived. A man (hill not 'teach hu neighbour, but he fhall be Uagbt of God- Here it denies not fimply, but osely the manner /for the Miniftry is not taken away here) that is, They Jhall not teach their neighbour fotbfcarely, by Ceremonies, TvpesjndFigures,Heb.$.it. Their Proverbiall fpeeches deny a thing commonly • butnotalwayes. ■ Who PUnteth a Vineyard,and ettes not ofthefimt of it? and yet God threatens in his Law, that they (hall plant a nneiard^ndnoteatofthefrmtofit^euUj^.^. The Dtlafleunot above the ma/ler,Matth.iQ.7^.thau$, ufually heexcells notjyetlW.^. nfh*h de*d } whomtheSadd»cestlmg»t A, A d who fhoutd never r if eagtihe. His not my DoOri*, b« kh vhojent me : (that is) It it net mine mjt take me to k a mere mJk. ^ Wittr. Ioeh.28. Canon* l Cor.9 ,7, Cayim* I« 4- 5- Dottr. Car.o'fh t^o Of the Scriptures fenfe. C*fion» Canon, X 2 Canon, Icr .7. 1 commanded you nothing touching facrifice, (chat \%)Cumopinionecultus s vt vosputatjs^ With opinion 0) r wor~ fb/p, as you thmke. They thought thevery facrificing picafed God, Sometimes the negative is onely underftood in fuch a caufe, Pfatj. There k no iniquity in my hands (that is) touching Saul. Gen. 3 i.Speake neither good nor bad to bim(t\\& b) touch* tng his returne to thee. When the note of deoyall is put with the Verbe, it denies wholly. Non eft qui fait bonum vfque ad vnum, id eH i nultus, PfaL 14. ^ibere is not one that doth good (that is) none. Nonjuftificabiturin confpeUu tuo omnia vivensjdeftjml- Ins. Pfal.i^.2. AH men JhaS net be \uflified before thee (that is)none. So Dtf/Mi.37. Non eft impoftibile apud Deumomne verbum, id eft, nuU lum:Luk>i.$j. Every word ti not impofible, (that is) no word. Nifiabbreviarentur dies illi y non fervaretur omnti car*, si eft, nulla : M'tth.iq. 2 2. All fe\h fhould not be faved, (that is) noflefb. Therefore Betiarmine (who holds that there is n© difference whether the note of deniall be fct before the Verbc or aftef)erres; Reading, Bi quiopera^ turfnercesimputaturjtonfeenndumgratiamfedfecundum debitum % x.o make the better for his purpofe, in eftablifti- ing fome merit in man, before righteoufnefle be impu- ted to him by grace.&ws*.^. the true reading, is,M*r- ces non imputatur. When the Negative is joyned with the Particle^heo, it denies not univerfally. Non omnis qui dicit b amine Domine, intrabit regnnm calorum : Math.y.ii. ideft^aliquis intrabit y aliquisnonx Not every one that /ayes unto me> Lord, Lord, /ball enter into the Of the Scripturesfenfe. 241 the Kingdoms of heaven, (that is) fome /hall entered feme fbd not enter. The Negative denies (fonaetiraes) but in companion. Epkef >6. we wre file not again fl flejh and bleed , fthat is) in comparifon,iV0//& much again fiflefh and blood. Non fie] non negat modum, fed negat fimpliciter : this Negation (not fo) denies not the manner, but it denies fimpiie. 2 Sam.i.Tejhould not have taken away the prey Jo : (that is) Ye [houldnorvayes have farted the prey. P/al.iqj. Bedidnotfo to any Nation : (that is)He didit not at aStoany Nation.SoMath.p.^.andiS^our^rem iff am notation modum . When the note of deniall is fet betwixt the finite and the infinite Verbe, then it certainly denks.Gen.^. come- dendo, noncomedatis. So where it is placed before the finite and infinite, Gen. 3. Non comedendo comedetis. So Pfalm.^9. Non redimenAo redimet fratremfuum. There- fore thofc who-gathcr, When the negative is placed before the finite and infinite, then it denies but doubtfully /eeme to be miftaken. Of a double Negative there will follow a double af- firmative ; and of a double Affirmative, a double Nega- tive,but not an Affirrnativc,and a negative. lAelchifedek had neither beginning nor end of his dayes, Heb.y. 3 .therefore other Priefis have both a beginning and an fnd of their dayes :but it will not follow Affirmative- ly ,and Negatively : Other Priefis have a beginning of their dayes, but not an end, the unjufi fudge fear eth neither God nor man, Luk. 1 8. the Affirmative, 7 he ju/1 Judge feares both God and fti*n; but it will not follow affirmatively and negatively, The )ufi Judge feares God,but not man. wjfowefinnes are neither remitted in this life, nor in the life to come, Matt h. it. 32.the affirmative, Somtfinsare re~ R mitted Canon, Confir. Canon. Cancn> XAfX Of the Scriptures fen/e, mtttedboth in this ltfe y and in the life to come : but it will not follow affirmatively and negatively, feme jinncs are not pardoned in this life which are pardoned in the life to commas the Papifts conclude, in Purgatory. To confirme this,we may ufc BeSarmines owne com- panion : f Philip King ofSpaine % pardons feme finnes both in Spline and Bruxels j other finnts he pardons neither in Spatne nor Bruxets^utit will not follow this rvayfimefinnes he pardons not in Spainej&hich he pardons in Br axels. If a negative be true, the affirmative muft be falfe, & contrary the rule of contradiction. Thou wilt not leave myfoule in gravejr heS \ neither fuffer thy holy One to fee corrupt ion J faL itf.This negative isfalfc ofDavid, fotPeter fa yes of hira,4#.3. That he faw cor- ruption $ and that his burial! tros there to this day : then the affirmative muft be true of Chrift, that he faw no corrup- tion , neither was hisfoule left in the grave jr bed. Here by the rule of contradiction, is proved that Chriftwenc nm downe to hell, (contrary to the Papifts,) for Sheol fignifics that fame of Chrift, that it fignifiesef David, to wit^the grave. If afpeech be negative ,the exception is affirmative. No man takes this honour upon him, but he that is sailed as Aaron rpas,£ieb. 54, therefore, he that is called as Aaron Was Jakes this honour upon him. CHAP. III. Of the gathering of Do flrine from the proprietie or manner offyeecb in the Scripture. He proprietie and phrafe of the fpeech nfj Scripture, is a profitable helpe for to gather Do&rineby* j£ lenalpiechisipeaken pmwwu borrowing a word Of the Scriptures Jenfe. *4? word from one thing to another. 2. When itfpejtfccs ifdfAvxjufy by way of excellency. 3. When it fpeakes «A/*r7/x«fc, iuppreflingfome thing. 4. When it fpeakes «W^i wheninmodefttearmes it utters uncomely things. f.ffxKtvafffiutf, iocuUriter diflum, when by an ho. ly taunt or mocke,it vilifies a thiag. 6. When ic fpeakes a thmg//r itfw< in paffitn.p. When it fpeakes ^pCoA/^v,exceffivcly. 10. Per tvj*M borrowing from man fundry th ings. i.Hands,feet,eyes,are attribute to God, per «f*&**; imw«av i. Pailions, as joy, anger, repentance, per «*•- SpG>7n>7!zi$iiciv. 3. It brings him in, fitting in judgement after the manner ef men,/*? tewwW. as , ifiw the Lord \ fitting npen the thrdne^and the Angels abont him. So Pfal. 68.T0 him who rideth upon the mofl high heavens. This teacheth us that we cannot take up God, but ac- cording to our wcake capacitie, and by things that we are beft acquainted with ;for if the Scriptures (be- caufe we cannot conceive what our owne foule is) ex- prcfle the foule by the members of the body. Every knee in heaven jbaB bow to the Urdjbil. 2. 10. So the rich Glutton defired La&aru* to dip the tip of bis finger y and coole his tongne^Luk .16.14. Farre leffe can we conceive •f God, tmlcfle the Lord fpeakc to us by things which we aremoft acquainted with. If it befaid, that, this way we may take up a wrong conception of God: / Anfwer, s There is a threefold conception of God. ^i: Afaquxttu conceptus % when God conceives him- qgf fully, as he is s neither Man nor Angell can this way take him up. 2. Antlogictu concepm ', although we R 2 cannot Cam n. W»ft. 'ptt7ttq>oft$m .' 1. I Ring 21 19* Dofirwe. Qh\tEt *44 Ojthe Scriptures fenfe. Aide; 11 26. Gal 4,26. Do Urine, Can*** Canon*. II. Conf, I tin A ;catik>t conceive hira fully, asbtis. yet when by way of Analogic, we are led by rhefe outward things, that he isaSpirit ? who fees allby hh eyes * that he isa Spi> iir, wbo hath all power, by bis hands.3. F4lfsss cttcef- t us, when the Papifts conceive him falftly, painting hica like an old man. The Villages about great Cities are called the dangh- tcrsof the Cities : lb Ierufalem which is from above, is the mother of us all : this is a Metaphoricall fpeech. As no Village about Ierufalem, might have claimed this title, to have bin called the Mother of the To wnes about- {o no particular Church can bee called fimply the Mother of other Churches. The Iewifh Church cals the Gentiles their Sifter^ have 4 Uttle Sifter^ rvhat fhallwe doe for her>Qant.%$>. This Prerogative belongs onely to Ierufalem, which is from above. The nature of a Met3phor, is to proceed from fenfi- ble things to fpirituall,and not contrarily. Therefore /2w/ 5 or baides, doth not properly firft figni- fic the eftateofthe damned 5 and then of a Metaphor, the grave, as the Papifts hold; but contrarily, firft the grave,and then the ftate of the damned. The Scripture when it fpeakes of God, it fpeakesby way of excellency of him. High Mountaines, it cals them Gods MountainesJfitL 80. 1 i.fotall Cedars,it cals them Gods CedersfoiSam. 9.11. fac/am cum if Jo bmitatem Dei, id eft, m4ximaw : f o Mcyfes w as (aire to God % that is, very /aire : f© Ninivie was great to God Jonah 3.3. that is, very great : fo (lre»g U God^ 1 Sam. 28.2 .that \s % zsD4vid^avL^aleritts i Oja\ i e.iG' : this made the name Iehcvahfit& to be called ox a ftoole ofeafefot modeftie. So 2 Sam. 1 9. 2 4. Mephibefheth had not made his feete : thatis- He had not wa(hed them. 'So him who had the running of the reines, or gcnorrhaa y for modeftie of fpeech ,they faid of hira, aiium&f v **:^h> that he fujfered Jome bodily thing. As they were modeft in their fpeech 5 fo in their pratf ife and doings. 2 Sam. 2 5.22 .Hefhaffnet leave one topijfe again ft the wall: that is^He jhall net leave a young boy-, for fuch was the mo. deftieof the men when they came to age,that they went afide where they might not bee feone* but the Httle children which were not afhamed flood up againft the 11 4 wall. *4» Of the Scriptures fenje. Canon, *Ar4riiBtetl[<**a* T*rj>uvt.Rttfhl for n od ft ie calleth mem * ftum ytn'e fad us < it- ch mc*(iomt.Vtde*J '. />f decern ateafo* radtcalt*. * F(ipf§pMdgndis 4 Doflr, C**m. wall, lc is not meant of a dogge here^ Targum tranflates it, filium inteSirentem.a c hi Id of unicrft ending . When they fpeake of adulterie and fiafuU unclean- neffe,they e x prefTc it alfo in mpdeft tearmes. if ye had not plowed %ith my Heifer Judg. 14.1$. That is, If ye had not ly en with D<*///4. So the Latines,//*^*/** altenum* arat -, He ttttsvnot her mats ground. So by grin* dingjob.$\.io L^t my wife grinde to another. So Gen.19. 3 1 . And rre have none to gee m to $u after the way ofaifijfb^ viaomnUcarnu^ they call icmodeftly 3 lying with a wo* man. St alien waters are fweete^Prov.9 . 17. that is, adulter**. They call adulterie and filthie luft, water 5 as Moab % of his father s water. hndzheLztincs, Ah/line at> aqua alien**, Abflainefrom another mans conduit : and it is called aqua furtiva y ftodcn water. And it is to be marked,that fuch is the puritie of ..chis , hely tongue, that there is no proper name in it, by the which the fe x c is diftinguiflied, as in other languages: * as the roans yard is onely called his nakedntffe, hisfijh, hUfette y tbe have of his feete y that is, oj hufrnit farts : fo the womans is called htxfountaine t Levit. 15.1 9>M*rk. 5 • 29. and her thtgb^Num.^. 27. and her ctftertoefifaj^x and her skirttyNahum.q. Thisteachethusasweput honour upon ©ur flume- full pans, 1 Corinthians chafM. iothe Spirit of God would have us to put coraely tearmes upon uncomely things. In fpeaking of idolatrie and fpirituall whor^dome^ the Scripture eypretfes it in plaincrearmes. Ezech. 16. Thou baft $red thy legs under every greene tree. Ezeck. 23, Fluxus equorumfax** turn : ihy tjftewas the ifjue of an herfe. Ezcch.2 i.Thou\ovetedftthetffueofan Affe. This Of the Scripturesfenfe. 249 Doclr. Canto. V. Thisteacheth us, that idelatry is fuch afubcile thing, that wc cannot take it up, as we doe bodily whoredome, therefore the Lord expre (Fes it in pJaine termes, that we may abhorre it the more. When God would vilific finnc and finners, hefpeakes bafely of them, with an holy kinde of taunt. Num. 1 3 . Ged (ball Aeftr$y the Senna of shetb : that is , the Moabties^ who flood behisde Balaams backe, (as yee would fay,/ thefonnes oftht bu ttcckes : acd the Hcbrc wes fay, they were fo called, becaufe theywereonely begot. ten by the flefh ; they were not the children. of the promt fe, as the jfraelitesiOT} thefonnes of the buttockcsjhzx isjoatk- fome excrements, the Lord abhorred thern as the very ex - crements. They of Eckron called their God Baalzebbah, the God of 'Sacrifice 5 but God is di(d aine called him, *Baal\tbub, the God of flies 1 and Chrift in the New Teftanaent, Math. 9.34. * Baalupul, the God of dung. I hey of" Moab called their God, Baalrognez, the God of thunder 5 but,Mw*. 2 5-8. the Lord, in fcorne called nira, Baatpeor jhe God 0/ openings of » *crackei they calledtheir God (h*rw*9 m the God of thundtr 5 but the Lord called hilt) Baal^nJivf. This teachethu% in how great contempt wee fliould fpeake of idolatry. The Mount Olivet was called, 2 K/tfg.aj.i^nwan ! the bill of $01 U % but becaufe Idolatry was fct up there, j the Lt>rd by an holy taunt playes upon the name ©fit, | and calls it T)*VI&toT\tbebUlofctoruptton, So they played upon the name of Epiphanes, and called him Epimmcs^ mud-man. So they plaved upon the name of Sardanapa- lm when he became effeminate, and they called him This teaches us that it is lawfull foretimes to give a Doctrine. quip or taunt to heaftly Gns.or Idolaters. * p*&&, *ft id quo Sometimes ^njum^virUe. Hio* \6, ^ In defc& llama worme and not a man, Pfal. a 2, This teacheth us, that thereisanaoirall infidelity ia man, to misbekeve, which makes the Lord to ufe fuch exceflive fpeechf s. They fpeakelcff? and underftand more. The father of "the foolifbreioyctth not : Prov.iy.iv that is, he is very fad. it is notgeod to accept perfons in iuigement s Prov. 24. 2 3. that is,it is very cvill. He will not held himguiltle(fe who takes hit nxme in vzins: ExoA. 20*7. rha f is, he *il certainlvpunHhhim. // /ball not be remitted in this /?/% nor in the life to come : Mxtb.x 2.32. tlwt is, it (hall be c; rta/hely pjnhlaed, fhi* Canon m DoQrine, Canon. & VII. Vettttedatterdlen DoRrine* Canon. VII I. Doftrine. Canon* , , 1X - K&TtifA'cicocnv. I :>• 4 *5* Of the Scripture s fe nfe > DoEtrim Canon. Dottrine. Canon* XI. * Quot muitt denti% trz xsntfuMt ctrnuAitfn* This teacheth us, chat we (hould bridle our affe&ions, and moderately utter our paffions. Sometimes the Scripture teacheth us JWt+rutf, by diftin6l:ion. It puts a difference betwixt the revelation of G©d to thofe who were not Prophets, and thofe who were the Prophets of God. When it fpeakes of the firft fort, it fay es , And the Lor A came to Laban : And the Lord came to Abimelecb : And the Lord came to Balaam. But when it fpeakes of the fecond fort, it fayes, The word tfthe Lord came to themxThus faith the Lordi The hand of the Lord was upon them. Hcnee the Icwes gather, that Balaam had loft the gift of Prophecy now, and was onely a Divinor : ( So the Scripture cals him, lofi 3* And they killed Balaam, the/on ofPeorjbe divinor) and they apply this Proverbe to him; Camelus, cornua qutrens, aures ami/it , The Camelfeeking homes, lofi her eares ; that is, Balaam feeking preferment , loft the gift of Prophecy. Sometimes the Scripture fpeakes as the people con- ceives of a thing j &™ &%& Spar* Gen.}. The Scripture cals the Angels, chcrubims 5 be- caufe the peeple were morft acquainted with Cherubims ia the Tabernacle. 1 King. 10. 1 8. And Salomon made a throne of teeth. The Scripture cals the homes of the Elephant, teeth $ becaufe they feemc fo to the people, growing ©ut of his mouth, like the tuskes of a Bore j but they zxsfiomua rtfupinata, as * rarra cals them, and grow not ftraight up as the homes of other beafts: they ferve the Elephant for the fame ufe that homes doe to other beafts. And as the Hart cafts his homes every third yeare; fo doe tbey their homes every tenth yeare, and hide them in the gr©und ; therefore Ezeo. 2 5. they are called F//y egrejjbumfiecaufe men tread upon tuem when they aic hidden in the groand 5 Of the Scriptures fenfe. >5? around 5 this is the raoft excellent Ivory. }Aar\e 5 1. 32* - Pfal 1 x 9 1 5. Hox » wonderfully baft thou fafbtoned me he* in! in the neither parts of the c*rth> that is, How am Icon- ceived < So Ephef+ Chrift is fayd to come doventinto the lower farts of the earth : that is,tnto the wombe of the Vir- S This teachetb us the great humiliation of the Lord,and his exinanition, how he came downe from the place of olory,intodarke places.darke as the bowels of the earth. The Scripture foroctimes teacheth us 3 per townte* TfHrisw**, when the Scriptures bring in the Lord fitting upon a throne,as a King: i King uJfimbtUrd fittine upend throne. This tcacbeth us our great infirmity, that wee cannot conceive the Lord, but by things that wee are acquain- < j^UohM when the Lord is brought in, (peaking to things without life : Etc turn ftrfom turn rts finguntur, &\ni\\eioxmeT,Ntnptrf«n*fedmtres. O eartb t earth, tmbjietretbt Word of the Lord. This teacheth us our great ftupidity,* that the fenfeleire creatures will fooner hearethan man. I — 2 54 Of the Scriptures fenfe. xv. Doftrine* Canon. lejhfr in(ft**) efi dimi* twit, Dottrine. * Nthufhuu. Dotlr. C**on. Conf. PtriiAtKww, when the Scriptures bring in the dead fpeaking, as Lazarm^ and the rich Glntton. This teacbeth us our great infidelity , that we will not bcleeve the Scripture of God, but would have fome come from the dead to teach us. Sometimes the Scriptures by a diminutive word, ex- prefle great love and affe&ion. Let me die the death of the little righteous ones> Num. 2 3 • Thisreachethushow deareto the Lord isthe death ef the Saints. In their death he embraceth them as we doe little babes in our armes, Deut.i^tMoyfes died Lepi le- hova } ados lehova % At the mouth oft he Lord. The Chaldee Paraphraft paraphrafcth it, Adofculum oris lehovs : At a k/fe of the mouth of God. So that death to the righteous, is a kifle ef the mouth of God. Sometimes it fpeakesdifdainefully of a thing: AndE- zeiiah brake that * little peece ofBraJJe; 2 King* 1 8.4.which was that huge brazen Serpent that was fct up in thewil- derneffe. This teacheth us howbafely wefhouldthinkeofl- dols *as to call an agnm dei, a little peece of waxe • an I- doll,a little peeceof wood. CHAP. nil, Of the morall lnfiruttious gathered from the Moull Law. O D taught his people their duties, b^ Pre- ceps and examples. By Precepts which are contained in his Law. The morall Law hath fundry properties which no other Law hath. Firft.it is a royall Law,/<**»,2.8. becaufeal were bound to walke in it.Seme Ceremonies of the Ceremonial Law of the lewes, Exod. 12.15. obliged all the Iewes at fome dmes^as none might eate leaven at the pafleover : fome of Of the Scripturesfenfe* 2 55 of the Ceremonies obliged fome of the Iewes at al times, as no Nazarite to drinke wtnc : Num. 6. 3. fome of the Ceremonies obliged all the Iewes at al times; as no lew in no place might eatcf wines flefh,Lw/>. 1 1. 7. butthey never obliged the Gentiles. Theiudiciall Law onely obliged the Iewes in Iudea s \ Dent. 10, 9. No Levite might have a pofleffionin Ifrael ? j yet 0*0.4. 3 tf.a Lcvirc of Cyprus fold hispoffeflion 5 and laid it down at the feet of the Apoftles^this Levite dwcl- J Hog in Cyprus, might have a pofTeflion, although not in luiea. Theiudiciall Law belonged onely t© the people in Iudea, therefore Cdroloflaiim^ who urged the ludiciall Law to be obferved in all Countries, did as thofe who would have one (hooe to ferve all forts o£ fecte: So the iewes were to blame, who urged the obfervation of the Ceremoniall Law to the Gentiles. It is a fpirituall Law, it reaches to the internall finnes, as well as to the cxternalL Math. 5.2 8. Itcondemnesnot onely fafsiones^ bnt^propafsiones: Thatis,/&£/f*s tniminntuijed Hon diuturnos^fuddaine motions in tkt minde t butwi continuing. As tlte Sunne fhi« niag lets us fee the little atomes or moats, which are the lcaft things that we candifcerne : fo the bright Law of God lets us fe the fmalleft things to be {fane even before they come to confent.If a taan had fmitten out his neigh- bours tootfr, or his eye, the ludiciall Law required no more of hira but this,that his tooth fhould be fmitten out againe 5 but it took? not order with tfee internall hatred of the heart. This puts a difference betweene this and all other Lawes.Thc Civilian tiycs^Cogitdti&nu panam tnnoftro fire nema \mt *, Let n$ man be punlfhedin 9ur Jury fir a co- gitation. A man may be a good Citizen, who is not a good man in the Civill common-wtakh : but not fo in n Cdrol/I* Dottr. II. 3)ettr. %t$6 j o lefefk. 2. T*lm Btijh*. Of the Scriptures fenfe. in Gods Church,becaufe Gods Law requires interaall obedience.The quickeft ofthc Pharifies could not con- ceive that it was finne before'it came to cotnent, and they tookeitonely for the reftraint of the outward roan, MatthevK. And hfefkm fecmestobeaPhanfeemthis point, -finding fault with the fentenceo Polyhus, who faid, that p Antmbv* periled miferably, becaufehee thought to have robb'd the Temple of DUm : lefefhus denies this, and fayes, it deferved fuch a pumfhment, not becaufe hee would have done it, but if he had done 1 ThisMarallLawisfpiriwall: it condemnes Gnnesin aft : 1. from the leaft to the greatcft : 2. the antecedents: and *.theconfequentsoffinne,AA«*. ^.Rom.7. From the leaft tothe greateft ?e M»ot revenge Lev. 19. 18. All fort ©f revenge is here condemned : Hrit, the Pharifies revenge, teeth fir teetb^nd eye fir 9«j*f* ;5 : S*- cond\y,CainsKveog(:fevenfir0ne 3 G«r. 4. Thirdly, L*- mcbs revenge Jeventy fir Me y Ge».4.VQmhly i Sm?(e»s\ revenge, three theufandforene, /*%.id,i %,**r»Utmbt revenge A for one efmine eyes, *nd be kilted three thenfind. The antecedents and confequents of finne. The occafions or antecedents of finne, /aeeb, Gen.i 5, 1 4, muft bury theeare rings, leaft they make anldoll of them:fo the men of Epbefus, when they repented of their forccries rbey burnt their Bookes. The confequentsof finne: re JbaHmt revenge, neither remember. Levit. 19.18. Here the Lord condemnes the dreggs and confequentsof finne, as well as the finne it felfe. As he will not have them to re venge 3 fo he will not have them to remember. The Hebrcwes illuflrate this by this example : Reuben fent to borrow of Stmeen a hatchet i Simeon refufes him: the next day Stmeen lends toborrowof K«fe» a fickle j ifheerefufeit it i&vlt»\ but if hee fay, lot here it is, I will not doe to him, as hee Of the Scriptures jenfe. *57 did to me, when he refufed me his hatchet the laftday, it is retentio y although it be not vltio.Ier. ^.Servare\% put for *fervare tram. There is nothing that we keepe fo well in minde, as injuries. The Morall Law is perpetuall : * the Ceremoniall Law was kept but onely till the time of corre&ion, and lafted but onely the titneof the infancie of the Iewes • but the Morall Law is perpetual!, If the Morall Law be perpetual!, how is it that God hath given a difpenfation to fome tobreake thefe com- mands ? Scotns markes well, that the Law ftanding in force, it implyes a contradiction to difpenfe with it: but by dif- penfation, he underftands onely the revocation of it for (ach a time, to fuch a perfon. The s. Law. of Nature (faith he) is taken two manner ofwayesj ftri«5Hy,and largely: Stri&ly, which byne* ceflarie and evident confequences are concluded : Largely, which inferres not a nscefTarie and evident confequence as the firft. Of the fijtft he gives an Example, The wMeismore than the fart ^therefore a houfe is more than any part of it: this confequence foilowes in the ftr idteft fignification : to good is to be embraced^ therefore evill is to be (hwined. Of thefecond he gives this Example, We ought to live peaceably with other sin the Common -wealth, Ot this prin- ciple, it will not follow neceffariiy, therefore pojfefiiom are to be devided, or not to be /*fei;forboth may ftand, if the Common- wealth were well conftitute, and peo- ple agreed together. Communitie of goods would not breake the peace of the Common-wealthy but becaufe people are muchgiveu tofelfe-love therefore divifion of goods is a good meane, to make the! people live pea- ceably together. * ' S So I * l/MMx&iw.i the con- trary is qjLvnda . DoRrine* * A6rog*re legem j f conviction : theMorrall Law is all Precepts of obedi- ence, Temporary Precepts , were fuch Precepts as lafted but for a fhort time. When Chrift {enth.is Difciples in their firft expedi- tion, he forbids them to take with them aftaffe,or wea- pon of defence, Luke.9. Anabaptifts gather hence, that it is not lawfull for a Chriftian to u(e anydefenfive weapon $ but they con- clude here from a temporary Precept as if it were morall. A Perfonall Precept binds oncly the perfon to whom it is directed jChrift fayes to the young man. Sell, all and follow me. Mat. 19*2 1. The Papifts gather hence,that fuch as would be per- fit, fhould take upon them the eftate of Povertie, and renounce all : but they conclude here from a perfonall Precept, as though it were morall. Precepts of tryall , are thofe Preempts which God S 3 gave 261 Dottrine. Canon * Doclr. fatten. Cancft* *6z Ojtbe S captures fenfe. DoUr. Canon* DeZtrwe. £*4. I gave to fome, oncly to try them 5 but" not which hee I would have them to perforrae. I When God bade Abrahm offer his ferine lfaack in a ! burnt offering, (? shejufi, and tothefxnnerx Exod.9. 2King.20.zsto the Egyptians & Hezecbidsjiov both of them had the Plague.i King \6. So David gathered the materialls to build the Temple, and Nevuchadnezar burnt the Temple* 1 Chro.29* yet both of them reigned forty yeares. 2. 7§ the cleane and to tbepoDnted : asto the Spyesand to M'feS} Num % \^ for jAofes ftoocf for the defence S 4 of The manner of gathering DcSlrine, isrc. of the good Land, and the Spyes raifcd an evill report upon the Land, yet both ofthemdyedintheWilder- neffe. 3. To him who facrifieeth^ and him rohofacrifi&thm : z&lcfiaa reftorcdthewoifliip of God, and Achab pollu- ted the worfhip of God; 2X^.23. 2 i#/*g.25.yet both of them dyed in the battell. 4. To him whofiyearetb, and him who feareth the Oath : Samp/on was religious in his Oath 7 ludg 16.11. Zcdechiah broke his Oath, 1 ir/Vsg.25.4 yet both of their eyes were pulled out of their heads : here the genus agree$.to ail. If the matter be proved by many Examples, and the genus agree not to all -, then the conclufion is not good. No Churchman fhould marty ; why ? becaule Paul, Athanafius^ la o?;:*e , and Ambrtfe were not married : this genus agrees not to all Chnrch men ; for >vcecan/hevr moe who have becne married, as Peter \ philtp theE.« vangelift^jp/r/^/^ Bifhop oiCyprus t Gregiry Nazianzen, Poljtr Jto Bifhop ofEphefiss^vho r:ftifies that he was the eight, lineally fuccecding at Epi*fa* r one after another. The Examples of Gods mercy and his juftice hold ever. Abraham ms \uffified by faith ^ Rom^ Therefore all the faithful] are jufiified by faith. So in the examples of hisjuftice,/,*/^ 17. J 2. Remember Lots wife. 1. Cor. 10. Thefe are Examples fir us. And die Hebrews have a faying, Quod accidit patri- bus , efi ftgm^filijs 5 7 he thing that fell out to the Fathers y k aji^ne tt the Sonnet, If the Examples bee ofthemoft notable men, then they have the greater force to inferre the conclufion. jfNoah^Daniel^ ana /oh, would intercede for this people 5 jet would 1 not heat e thimfizech. i^why makes he choyce of thefe ihree ? \ he Hcbrewes anfwer, * that he makes choyce Of the Scripturesfenfe. choyce of them, becaufe every one of them faw three Worlds . Noah faw the firft World , the deftroyed WorH,and the renewed World. /*Kaw himfelfe flou- rifhing, himfelte in a raifcrable eftate, and all taken from him^andhimfelfereftoreduntoaflouridiingeftateagaine. So Daniel (a tfthe firft Temple, the deftroyed Temple, and (as they he Id) thefecond Temple. We are to follow Chrift onely in his morall and The- ologicall vertucs. Be yeefoVowers of me as lam ofchrift. I Cor. r I . i . Cnrifts workesareeither, Miraculofa^ Ad^irama^vel Exemplars : Marvellous, Wonderfull, or Exemplary. Miraculvfa, as his fafiing forty dayes,/^//^ 4-hee is not to be followed in this : Admiraxda 5 as when of rich hce became poore for us: therefore men fliould renounce all, and profefTe voluntary Poverty -he is not to bee followed in this. Hee walhed his Difciples fcete 5 wee are not bound to follow him in this, becaule it v?2*adtxird#4vm in him. But wee fhould follow him onely inexempUribus^ as his meekenefic, humility, and Rich. In following Examples, we mud markc foure things. x Howihey did it.i. When they did it- 3. Where they dH it ; 4. Whythfydidic. Ww they did it. The Apoftles healing the ficke, layd oyntm'entuponthem; therefore the Prieils now may give Extreame unciion'^ it followes not $ for they con- (ider not what fort ofoyle this was that they laid upon the ficke,and how they cured them : it, was miraculous oyle ; ad. fanationem^ for healiog , lam. 5.14. The Fa- thers ufed it afterward, ad imitattonem^ for imitation • tb^Vawfci ad viaticum, for a iourney. The firft was fanttam, thefecond is non necejJariMmfhcthk&Wtepro. fanum. Ekatby extraordinary Calling , ^called for fire from Heaven, 166 Of the Scriptures fenfe. u VliCephtttZficUfjiifi. Hea ven, and burnt th^Captaincs, therefore theDifci- ples may call for fire from heaven to burnt the Samari- tans, Luk. 9. 55. it followcs not, becaufe they had not that fame fpirit. The Apoftlcs in choofing Matthias caft Lots,^#.i # 26 therefore a Minifter now is to be chofen by Lot 3 it follow eth not : why ? becaufe the Apoftles were immediately called of God, and a Lot being immediately directed by God,he was immediately ch©fen by him.But a Minifter is mediately called by the Church , Acl.i^. 23.therefore the rules of the Apoftle aretobc followed in choofing of him.Zflw jU the Emperour tempted God in this caufe,Iay« ing a paper upon the Altar, that God might write in the paper the name of him whom he would have Biftiop of Conftantin$ple ? Flavitias corrupting the Sexton of the Church, caufed write in his owne name, and fo he was made Biftiop of Conjtantinofle r Ecclefiaftica munera nm debent forte confer ri, Church affaires ought not to be guided byUt % EbudkiUedGneglon : lndg^.io. therefore a Fryer may kill a Prince - this conclufion is execrable : they therc- forcdiftinguifh not thedivcrfe forts of Revenge $ which is, 2. either divine, as when Thineas killed CttM,this was publtca txtraordinariajubliquc extraordinary^ .Ordinaria publica^r dinar ily publique, bytheMagiftrate.3. Privata i coacla, cum qui* vim vi repeffit, Privately compelled, , when I one repeUs violence by violence \ this is called inculpatatu- ; tela , an inculpable defence. 4, Temeraria (y illicit*, raft and unlanfuH The woman of Tekoab faid to David, Remember the Larv cftbe Lord : One ofherfonnes had kjHii the other in the field* 2 Sam , 14. (that was inculpata tutela) in defence of hsmfeife • and fo thee wills David to remember the Law of the Lord. 2 Sam. 14. 12. In this cafe a man in his owne defence, is a MagiftVatc. The f the Scriptures fen fe. z6 7 The Magiftrate (hall pull forth cooth for tooth, it was ; not well concluded by the Pharifces, Mat. 5. that ir was j lawfull for every private man fotodoe, they confound j here ordinate fublk&m^ and illicit Am. Whenthey&ttit. Drfx^intimeofneceflityeatetbe Shew-bread, 1 Sam. 2 1.0. which otherwife he could not have done; neither would the Pricfts have given it unto him , but in his ne- ceffiry, The Apoftlesf^. 24. 1 S) kept the Ceremonies after the death of Chrift, for an interim, and a time, untill the union fhould be made up betwixt the Iewesand the Gen- tiles ; but it was not lawfull afterward for the Iewcs . to keepe them. So long as the Temple of Ierufalem flood, they were bound to pray with their faces towardes it • 1 KinA.ifi. but it will not follow now, that the Iewes fhould turne their faces towards the place of the Temple now when they pray. Samuel built an Altar at Ramah^ and offered upon ir, 1 Sam. j. It was lawfull for them all the time betwixt the deftru&ion of the Tabernacle mShib, andthe building of the Temple , to facrifice there: but from that time that the Temple was built, it was unlawfull altogether; therefore the Kings of Iuda are blamed when thcyde- ftroyed not the high places. Prudcntiut called the Arke at this time Qircum vagafidox e it was eftablifhed at Itru « falem. Where they did it. The Apoftles kept the Ceremonies after the death ©f Chrift at IcrufaUm^ but not at Amioch : and fo of any other place where the Prophets and Apoftles refor- ted. why they did ito Chrift wrought no miracles in Nt&aretb ,£#£.4.2 6 .be- caufe II. II lo IIII. 2(58 The manner of gathering T>oEl rme> <&c. Mufi. Can$n* fanon. *Ts\mHiUb.TchtU$m. Mark. 7.$ 5. caufe he had no Calling to worke any there s as Elias wrought no miracles in Ifrael but to the widdow of Sa- repta : Luk^%6. toEii&ew to the Shunaraiitc,becaufe he had onely a Calling to worke there. The finnes of the Saints are not to be followed. Rockes are fet downe in a Mappe, that the Saylors may (hunne them , and not runne their Shippes againft them. Lotsmk ( fayes Anguftine) was turned into a Pillar of Salt, Vtcondiret tefuo exentplo 7 tlntfhee might feafon thee not to doe the like. If the faft be approved in unto fed nm in totojnjb fur re hutnotinthewh$le^ it is not to be made an Example of imitation. Exod.q. 2 J. Zipporah circumcifed her Childe, fo the Angel left off to kill Moyfes •, therefore a Midwife may Baptize a Childej this followesnot. The Angell ccafed to trouble Moyfes becaufe his fonne was circumcifed,and not becaufe he was circumcifed by a woman^ After that the Samaritans worfhipped the true God with their Idolls^ the Lyons hurt them no more, i King. 17,3. the Lyons ceafed to hurt them, why? becaufe they worfhipped the true God ; and not, becaufe they wor- fhipped the true God and their Idols: This obedience of Zipper ah did not Amply pleafe God,but in parr,as Achabs obedienc^. lKing.n.%9. Apifh imitation of the Saints is ridiculous. The Ifraelires compaffed the walks of iericho fixe dayes, Ufj6\ but upon the feaventh day they compaffed the Wall feaven times : * therefore the Iewes in the feaft of the Tabernacles compaffed the Altar fixe dayes,every day once ; but in the feaventh day they compaffed it feaven times : this was ridiculous * for it was in corrupt time Chrift put his fingers into the eares of the deafe, and faid, Of the Scripturesfenfe. 26 9 fold Eppbata, Be thou opened > therefore a Prieft may doe the like when a child is baptized; this is ridiculous. What if the example be neitheir approved not difap- proved in Scripture, What fhall we doe ? If they be done by meowhofe faith is approved, and againft whom no exception can be taken, fuch are fet downe for imitation, and have the force of a general! rule. CHAP. VI. Of gathering Doctrine from the external! meanes* ilHen the marginall reading is put for the * k line reading, we cannot gather any in- JMftru&ioa from that. From wrong Analogy or Collation of Scripture with Scripture, wrong Do&rine is gathered. I King^. 30. Salomon was wifer than all tbuje oftheEaft. Efayi.26. Tboutrtfuttof the manners of the Eaft. The Iewes gathered from the Collation, that Salomon was ( skilfull iu Magicke. Behold the Elephant vtbkh /have made with thee jvbo eat es \ hi] as the Oxe^ lob 40.10. He cals the Elephant Behemoth^ j as if bee were many beads, in the Plural number: but J Behemoth, Pfal. 50. fignifies the beafts of the field. 2 j Efdras 6. 49* the Apocryph writer, conferring tkfe two j "places inequally, makes up a fable, that God made; two creatures , Behemoth and Leviathan $ and thence fe* J parared the one from the other, becaufe the water could not containe both, zndhe put Behemoth upon the earth, which was drycutbe third day, thathee might dwell upon a thoufand mountaines, becaufe it is written, Pfal. 50. l o. Behemoth in montibus mjile : taking Behe Canon* fern. tyo Of the Scriptures fenfe. tKaxmfJiSjrt'i* Judaic. C*n*n. moth in lob, and in the Pfalme 50. after one manner. Secondly, be goes forwards in his fable, r Becaufe thefe two % Lev?dthair*nd Behemoth^ arc joyned together, PfaL 104. 26. he thought that Bebemrtb was alfo a Filh as Levhthun \ but becaufe there was a&t fpace enough for them both in the Sea, he put him upon the moun- taines,and gave Leviatbanthe leventh part of the waters, and kept her to be meat to whom he would, and where he would: Hefayesthatfhceis kept in devorationent, f&fiive, that fhe may be meat. For this is the fable of the Iewes, that the Lord killed one of thofe great Whales which he made, andfaltedher with falc, that fhe might be kepttobemeate for the jufl: in the life to come. Morn a plejfe compares them to little Children, who in their tales can goe no higher than to meate and drinke, and fwcet dainties; and they thinke chat there is no other pleafurein heaven, but of fuch things. Thus • you fee what it is to compare places unequally. From wrongtranflation falle dodirine is gathered. Love thy neighbour as thyfelfe: The Pharifes tranflate it Jkim who was a friend onely: Hence they gathered that they might bate their enemies : but the Apoftle, Rom. 12. tranflatcs it jhou (halt love thy neighbour, ™y 57^, that is, any manwhatfoeverheis. The Lord/wore by the exceUencie of 2*coh y Amo$ 6. 8.that is, by himfelfejbut the Pharifes interpret the place,that hce fware by the Temple, which was his excellency : Hence they gathered, that itwas lawfull tofvveareby theTemple 5 M^^23.i<5. This is 4nt^ who found out haijamim % Mules in the Wil* dernef?e i Gen.'$6.2£, Umim figaifics alfo Waters. Be- caufe the tranflation of this place was hard,fome tran- slating it Mwles,andfome Water . the Heathen made a notable lye upon the Iewes, when Mofes was feeding Aflcs in the YVildfrneffe ^ becaufe the Afts or Mules . . feeking Of the Scriptures fen fe. z 7 i feekingdrinke, found out water unt© them, therefore they worshipped the golden head of an AfTe. a After, ward the Romans in like hatred againftthe Chriftians called them Afiwios, in deteftation of Chrift, whom they called not xp*Wbutx P ^< 3 and they painted Chrift having Afles eatfs, one of his feete * notdoven,carrying aBooke,and agowncupon him, and this fuperfcription about his head, Dem Cbripanorum Wx*t©-; which piflurc and mfcription when TtrtuUian did reade, hee could fcarfe refraine from laughter. BeBirmtne followingthe vulgar traaflation, and not the Or igmall , Abraham frrrexit ab officio funeris^A'jra - ham rofefrom the office tfhu deaden.! ^gathereth hence Purgatory. Becaufe this word offictum, was taken a- mongft the Chriftians, for doing ©ffices to the dead v he gathered, that it was to pray for them to deliver them out of Purgatory. And thus much concerning the fenfe of the Scrip- ture,and the gathering ofdo&rine from any part there* of: as from affirmations and negations; from the pro- prictie of the fpeech $ from the raorall Law 5 from the examples of thole that are rcgiftred in the Scripture s and from the externall meanest fpoken of in the firft Booke. From thofe five, necefi& ri Iy a!1 dodrine is ga- thered : and muft be knowne immediately after the true knowledgeof the fenfe ef the Scripture. THE cap. s 1 Camehui Tact- a 7 trtukjn Apdog, Tttrxs Cnn\tuS)C*f.9» * *7* b Origin* Camu THE THIRD BOOKE. Of the confirmation, illu fir ation, application, and the blefingofDoftrint. Chap, I. Of the Confirmation $fV*ftrine. N confirmation of Do As Mtjfes comming from the Mount,put a veyle upon his face 5 when his face did ftune,that t he people might _ not fee it: £*"&34i33» fo Should the Preacher obfeure the fhining of humane learning,/*/?*** Croffe o/Cbrifi be made efnene effect, I Cor, i . 1 7. that is, left the converfion of men be alcribed rather to humane eloquence, than to the power of Chrift; and that the fame be not faide of the Gofpell 5 whicb Alexander faid of Achilles $ who counted him happy that he bad Homer to defcribe his praife ; Therefore our Lord made choice of Fifher-meu. No teftimony taken from Apocryph Bookcs,can fcrve for confirmation c f Do&rine, for their teftimony is but humane. _________ V Of the Confirmation ofDotlrine. *7S Iflteftifie ofmjfelfe % my teflimmie is not true-hhn. 5.31, That is, I being but a man as ye take me, and ihouJd teftifie ofmyfelfc, my teftimony were not true. The fa&s o( the M-^baOees are cited by the Apoftle: /?;£• 11.33. an< ^ Ben Syrach\\ax\\ a Proverbe, Quantulm ignis, quantam mattriam accendit • The more the fire is ', the more matter it bur ne$<, and is ufed by the Apoftle lames f When the Apoftles title their teftimonies, they make them authentique Scriptures, which wee cannot doe. Wee are not to cite the Fathers as witneffes in mat- ters divine, unlefle their fpeeches may be warranted out of Gods word. The Spirit of God preferrs the knowledge of the latter Divines to their knowledge, for they are brought in by l$hnMvel % 15.16. With their girdle about their pafs, asChrift,ita/t/.i.i3. is girded 5 but before, inthetirft age of the Church, they are brought in with their gir- dle about their middle, not commingfoneere to that ftate of knowledge and perfe&ion which is in Chrift, as the latter Writers who lived after them . All the time that the Fathers lived, the ChryftallSea was turned into blood, for then a mountaine was caft into the Sea by Patriarkfhip, ere&ed intheChurchj but -in the latter times it is Chryftalline, Rcvel.i%. In the dayes of Conflantine, the Sunne was black as Sack- cloath, and the Moone turned into blood : Chrift is ne- ver faid to come downe,as in the reformed time: now he comes downe with the Rainebow about his head, which is a fignc of faire weather : it was clouded in the dayes of the later Fathers. InrcafoningagainftPapifts, the Fathers teftimonies are of Angular ufe. That their oxvne cbildrenmay betbeir ludges^Mat.i 2,17. as Chrift fpcakes ) becaufe they truft fo^o them. T In Con fir. Ofytt. C**on> lllufl. I Cane*. 274 Canon* — , 7 OJthe Confirmation. Canon. Illuft. t ckmcniAn&tittus. Canon. Canon* Canon. c Paomtf. In matters of fad their teftimony isno demonftrative prcrofe. EHfebius tcftifics , that the Monks lived in Alexandria*^ in the thtie of Marke the Evangelift : but Eufehius was miftaken here, as all our Divines teftifie. In ateftimony of fa#, whether Peter came to Roma or not, the Ancients many of them affirmed it 5 but our later Divines many of them by found reafons improve it. The teftimonies of many of the Fathers are not to be belecved for them, butagainft them. Nemtni credendum e/iincaufafua : None utobehelee* vedinhisonne caufe. Clemens Anacletusfoycs, c Sufyofe their writs were true^ jet they make nothing for the Popes. John 5. If 1 teftifie ofmyfelfe^ my teftimonie is not true. Idem nonerit t eft is rjr rem : One cannot be awitnefle, and be guilt ie. The teftimonie s of the Popes, if they make any thing for us, arc good againft themfelves. Cui/ibet tefti advtrfm ft teftimowumferenti credendum: Every witnefte bringing a teftimonie again ft him/elfe is to he beleeved. So Paul cites a teftimonie out ofEpimenides (although a Iyer ) again ft thofe of Greet. The Fathers write fomctimes •trm^r/swio and not cT^^T^rtfaey are more to be credited in the fecond, than in the firft. aBaJii laid that the Father and the Sonne were not fakmrur. When Gregorie isleecdfarienfis obie$ed this to him, he anfwered that he faid it nQt&yn*Tiw<, but Ift&iutf. t Peronim the Cardinall fets down two Rules, to try whether the teftimonie of the Fathers is to be ad- mitted. The firft is, tfrat wee irjuftholdthemforafufficient confent, OfVottrine. confent , to whom chcmoft famous of every Nation confent in affirming a things and none haveoppofed thcmfelves to thofe>who are holdcn to be Orthodexe. The fecond , when the f Fathers fpeake not this as Dolors or Teachers, when chey fay this or that is to be done^ but when aswitneflfes, they fay, that fucha thingistobebeleeved, which the Catholique Church doesorbeleeves. But how fliail we know that the reft of the Fathers difagree not ? for many of their Bookesare perifhed, and many of the worthy Fathers wrote nothing : where- fore confent is not afure way that we muft walke in- for then we fliail be killed with thirft, as thole who wcnttoTem* expediing water, /or fpirituall veritie. This were to goe to the Philiftims to ftiarpenour weapons. The Axeof man polluteth the Altar of God; No man might lift up an iron took upon thojeftones-, Deut.ij. 5. to teach us, that mans wifdome is but foolifhnefle with God* It wa$ Myrrha libera that made the oyle of Ofihe confirmation ofDottrine. W of the Candleftick ; Exod 30.23. it was called libera, be- caufc it was free from all kinde of mixture 5 fo muft the werd be. What hath the Chafe to doe with t he wheat e ? Mrtb.$. Abraham would not take ofthc King of Sodome fo much as a fhooe latchet, Gen.Chap. iq.vtfe. 2 3. that it fhould not be kid^thathe had made Abraham rich. So the Lord will notufe the teftimeny of oi3n, that it be not laid, that they have made him rich in fortifying his Scripture. ?4«/ufeth their teftimonybut thrice : Afts.ij&Z. 1 Cor.i$ .35. Titus 1.12. Secondly, .when hee cites them, hee conceales their names. Thirdlyhee brings themnotin,toconfirme any point of faith. Fourthly, Peter who was the Apoftle of the Iewes, never ufed them 5 neither did Paul in the Synagogue , but oncly a- gainft the GentiIes # c/uKau Alexandrine wrote a booke I which he cals • rpt^™-, fas yee would fay ) woven after *ciem.AUx* the manner of coverings, mixed with the ttfticnofties I of Scripture, Poets, Philofophers, and Hiftory : but this ' ' Thomas Ayun**. wasagainft the Gentiles. One fayes well, *Exprofank ; probabilia^ Of the Scriptures things neceflarily follow but of profane things they follow probably. No Preacher can bring in his owne teftimonie, (This I fay to you, ) Chrift as God, ufed this forme, Mat.$.( I fay unto you 5 ) but the Prophets fay. Thus faith the Lord. In citation of Scripture wee are not alwayes bound to cite the Chapter and Verfe : In the Apoftles citations, the Chapter is bat oece cited,) As it is written in thefecmd Pfalme : ) but Hob. 2 . 6.Te flatus efi qwdtm alicubi, But we in & certain* place tejlified : hee conceales the name. So Heb.4^. David fayes: he fets downc the name. So Rom. 1 o. i^.Hofea fayes > But £#£.4. 1 7. fayes, wwtf/ox" in the verfe. Therefore it ftiould feeme, the verfe is fometiates cited ? T 3 This Canon. Illujl. Canon* m,?. ObieVt. zjS Of the Jlluftration ofDoBrine. Canon* Wufi. Canon ■ .' Q*lms,j*0itmt orat. This was not a verfe, it was a part of Scripture, or H iphrara in the Prophets. In citation of Scripture for probation, wee are not bound to kcepe the fame order as in reading of a Text: It is one thing of purpofe to fet downe a Scripture, and another to cite a Scripture for confirmation. In Exodus, £x^20.theCommandementsare fetdowne oneway 5 in Deuteronomy, Deut. 5, 6. this order is not kept : becaufc he is interpreting the Lavv,and not fetting it downe. So when Chrift cites the Command*, ments, he fetsadul:erie before murther.Sothe Apoftle^w. 13, Why ? Eecaufeheis not of purpafe handling them, but ufing them therefor probation. But in fetting downe the Text, and interpreting it, he muft not alter a lot. The Church of Rome then, and the Lutherane Churches, arc to be Warned, when they fet downe the Commandcments for the ground of their do&rine $ they alter the forme fetdowne by God himlelfe, con- founding the firft and lecond Commandements $ and dividing the laft into two, to make a probation for their graven images,. CHAP. If. Of the I Zuft ration ofVoftrincb'} Comp&rifons. Omparifons are either in iimilitudes or examples. Similitudes muft bee taken from things that are. Quiniilian fay es that Examples may be aregefta, vclttnquAm gefla^ from things that are , orfcemetobedone:but fimilitudes muft beta- ken from things which are indeed. /y2/.j8.4. Ai&c drafe Adder Jlotfetb berearewbenthe charmer taken done Of the Illujlration ofDoBrine. 1J9 charmer char met hi\i the Adder ft opt n®t her earc when the charmer charmeth, the fimilitude would not be bor. rowed from ic. Beniamsn u like a Wolfe • fining the preyamongfl her young. Gen.^.iy. If the Wolfe parted not the preya- mongfl her young ones, the fimilitude could not be taken from her. Similitudes muft be taken from things which the people are mod acquainted with. Iflhavefpoken unto you earthly things, John 3.12. that is,heavenly things under earthly fimilicudes. It is a good obfervation of Tbeophylaftvsfhzx. the Lord tooke every man in his owne tredde, applying himfelfe to that which they undcrftood beft $ as to his Difciples, Follow me and I mil make youfijhers of men : becaufc they were acquain- ted moft with fifhing. HefetaStarre he/ore the wife-men ; becaufe they were Mathematicians,and ftudied to the Starres. The foule of my Lords enemies {hill be in a fling ; 1 Sam. 25.29. the comparifcm is taken from a fling , becaufe David was moft acquainted with it when he kept his Fathers fliecpe. Comparifons arc taken in the Scripture from things natural!, artificial!, ceremoniall, and morall. From things natural/. Thou keepeft me as the apple of thine eye, PfiL 1 7.8. the eye hath fivetunicles or prefervations tokeepe ir. 1. Aranea .* i.Retiformis : i.Vvea : 4, Cornea. 5. Adnata tunica , which is next the eye : to figoifie the fpcciall pro » te&ion of God over bis Saints, he compares them to theappleoftheeye. The Law ferijheih^efluit lex, Habac % \^ itisafpeech borrowed from the pulfe ofa man ; for as we know the constitution ofa mans bodie by his pulie(if it ftirre nor, he isdeadjifit be violenr 3 he is in a fev^if it be moderate • T 4 he 1 C**Oft: 2. lUujr. Cano n. CtmpdrdtU txfighdt CmjardtU implicit* 280 Of the Jlluftration liftdrtdttjmf>l$at4. EpxliiilA PlinJc p'fctl* he is inagoodconftitution:)fo the Law is the fulfeof the Common- wealth; if it ftirre hot, then the Com- mon-wealth is dead; if it have a violent courle, then the Common-wealth is in a fever; if it have the juftand ordinary courfe, then the Common- wealth is in a good c&nftitution. They flail commit whoredome , and JhaS not increafe : Hefe* 4,io.lins^ they (hall play the Mule, whoisa beaft exceeding libidinous, but yet nothing comes of him: or they (hall play the Mule, Cam meretricibtufe- parattonem facsunt, that is, they beget baftards who are of a ftronge kinde, like unto the Mule. From the Fowles. leremy compares a covetous man to the Partridge Icre.\y. u. the Partridge gathers the egges of fundry fowles, and hatches them ; but when (be hath taken paines to hatch them, they take their wings aed leave her : So doe riches, when men have fcraped them to. gethcr, they take their wings and flye away. AndEphraim was hke afeduced Dcve : Hrfea 7. 1 1 .onely the Dove laments not when her young ones are taken ffoiu her. Hofea X2A0 Ephraim lamented not when Cods hand was. upon him. hre,t2^ % Is my, inheritance, as tincla avis? for as all the birds gather about the bird of divers colours ; fo doe the enemies againft the Church* From the Fifhers. 'ov wrevafMoa, non oburpui, 2 C*r. 1 1 . 1 was not charge- blc:r*p*» is torpedo the Crampe-fifh ; who bath fucha benumming power in her, that the cold will come from the hooke to the line, from the line to the goad,from the goadtothearme, from thearmetothebodieoftheFi- (her ; fo fluggifhncflc and benumnaedneffe fpreads from one to another like a canker . From creeping^hings, They ofHoftrine. They cretpe into houfes^ 2 Tim*$ % 6 9 . In the Syriacke iris Afacbaldim.cfaldaisa. Ferret; For as the Ferret feeks out all the corners and fecrets of the Clapper: So doe Here- tiques craftily cr ~epe in, and dive into the houfes, that there they may devoure. From artificial/ things. From bunting of Beafts. Wilt thou catch the wilde Afjtbut in her month ^ ler.i.itf The wilde Affe cannot becatched with the Hunters, but in her month; that is, when fhec is bag*d with foale : So finners will not be catchr, but when the hand of God is upon th^m, and bag'd with affli&ions. FromFowliftg. Aucupabatitw (ermoms eim : The word is properly, Ca- piehant vifcoia fpeech borrowed from Fewlers. From feeding of fheepe. pfaLi^ThonfeccCfi. Therefore the Pajlers are called 7nl(4*9ti>fcoiXi h TV <*o£ fiivnp, to feed on the greene paftare. From running oh the Olympickc games and from wra* ftling. njm&&Qifat> was when two were running in the Olym- picks; the one out-runnes the other,and takes his crowne fremhirn fCW.3. 15. S© they iliould takeheede, after that they have profefled, andrunne folong, that others take net their Crowne from them. So «9a»w, and *>***& to prepare themfelvcs to the combate. So iumy$ from thence famk, Luke 2. of ^***,becaufc fhec fitted her felfe for the continual! fervicc of God. Hence this life by the Greekes was called *c%»w. Sec Exod. 3 8t8. From waters. Aix«rtX*»fc qnaficufiide captw, z Pet. l . 1 2« taken by the Speare, /^r.2,8, they arc faid to handle the word, which fignifies of purpofeto handle, taking heede of it$ as thofe who goe to warre are faid to handle a Shield. From husbandry. • Bphraim z8i TS^TWhm*. &t)QAri>aKaT&'> z2z Of the JUKflrationofDoarine. # KtbbfsenK Cobs* sl Puller. *Rrtt>4tHtJ i Ephmm delighted in threfhing, but not in flowing ; Hof. io*n. Tbat is,in the profit of Religion, but not to plow up his heart ; for fo long as the Oxe was threftung the come, his mouth might not be muzlcd.The Heathen put pauficape, an Engine upon the beafts mouthes, that they might noteate when they were treading out thecorne : -aWTdvwSxu?yj>mt. So Prov.$* Arare mendacium- So Syrae. 7. 1 $.Ne exares mendacium.Ottkis husbandry lob (peaks , lob. 4, 8 » They plow iniquity, /owe mckednes, and re Ape the fame. From the Silver Smith, ler. 6. The betimes are burnt^ the lead is confumei by the fire jibe melter melteth in vaine 3 for the droffe cannot be ta - {en away. The Silver-Smith when he would melt his Sil- ver, he puts the Lead with it, the Lead confumes, but not the Silver. The Lead are the bad Ifraelites 3 who confume by the preaching of the word : but thofe wh© would feeme the true Ifraelices, are like ths Silver, con- tinuing in their finnes : they melt not by the preaching of the word, The Latlne call this, replumbare argentum, to leaden thefilver . From the Fuller. PfaL 1 y .* wajh me, play the Fuller upon mc* From embroydered tapeftry. Pfal.ttf.i 5. How wonderfully haft thou made me ^belmv in my mothers mmbe • Thou haft * fajhioned me like a cun - ningpeece of Arras-mrke ,01 Tapeftry s wherein God hath ihowen his great cunning, drawing as it were divers draughts in the body of mas ,his arterics,fine ws, mufcles, veynes. From fayling. 1 Tim. 1 . 1 9 • Shipwracke of faith, Faith is the precious ware carried in a good conscience, which we lofe if wee take not heed to the fhip. FromPbyficke. * OftheJUuftration efDoBrine. *8? I. tiamh, prcfcribingadyet,! Tim.6.4. they are ficke a- bout tjueft tons, then he fubioynes fl cure them by wholefome doSrine. 2. ?*fa«x*w77*w, by preferring of Phy ficke, either fimple or compound. Si(nple,£/^ i.Nonemollituroelo: This was the ufe of the Baltae of Gilead. Compos'd Revel,}*i6.as Colyrium^Anoint thine eyes with eyefalve. 3. x*w**> by fctring of bones, GaL 6. ^^ Wj in bin- ding up the wound, E&ech. 34, ConfiaClum non obligarunt. Efay l • non comfrejpt neque ligata: fo cutting ®ff t &e Gan - gren, iTim.t y ij*(b 9 mortify ing the old manfiol.^^ .from the mortifying of the dead flefh before the member be cut oft 5 fo 1 77*0.4.2. cauterizing, feared with a hot iron. From Ceremonial things. To cut the word of God aright, 2 Tim 7 i. 1 5 , A fpeech bor- rowed from the cutting up ofthefacrifice,in which there was great skill required 5 the liver wasleft hanging upon the right fide ; the heart and the lungs upon the channell bone 3 the cnilt upon the left fide, and the kidney es up- on the rumpe : fo there is great skill requifite in cutting of the Ward of God, to give every onetheir owne Por- tion. Let his iniquity returne upon his owne head : Pfal. 7. 1 7 . when the Beaft waskilled,the Offerer laid his hands up- oh the head of the Beaft , and he (aid , Let this Beaft beare the guilt ofallmyfinnes : fo David his meaning is, that the wicked fhall beare the guilt of their owne finnes, and be killed for them : fo the Egyptians cut off the head of the Sacrifice, and with Imprecationsxaft it into the River AW/w 3 wiftiing all the evill to fall upon that head, which fhould have fallen upon the Offerer. And thefulis ofthofe who were pine for the Word of Go A , I lying under the Alter frying, Revelfi^. The blood of the 1 Sacrifice was poured to thebottonciof the Altar, lev.<\. \ and 1 0f$«7»f/H/ HI. niufl. AUx*nd*r ,dbMexdn- I drOi in* A *84 Of the Jlkflrattm offioBrine. nil. Afuph, A handling. V. fit* on. and from thcflce cryed upward as it were ; fo,the foules ©fthofc who were killed for the truth, cryed under the | Altar for vengeance te God. TurnehU Sacrifice into afkss^PfaLio. when the Lord ap- proved a Sacrifice,he fent fire from Hcavenand burnt it. Let my Prayer afcend as an evening lncenfe y PfaU 141,2 So , Let me not afiendwith the wicked : Pfal 102. 24-a Comparifon taken from the fm©akc of the Sacrifice, which when it amended, fcatrcred abroade: fo the foules of the wicked when they dye, are not gathered intothe bundle oflife^ but are fcattered before the Lord. frafh me with SyJJop^Pfal. 5 1 .9. a Omparifen taken from the purging of the Leper, which was the laft Purgation, L€vit.i4.^V4vid>m token of full remiffion prayes thus. From things moraK. Pfal. 27, 10. Thougathereftmeuf like a foundling who is caft out toperijhi this is proper t© all the Children of God, who are adopted in Clirift. To dandle, Efay 66. 1 2. Tejhallfucke the glory of the Gen- tiks^and fhalbe delighted upon their knees • where he alludes to the cuftome of mothers, whe dandle theirchildren upon their knees. From things fotitiuB. 1 am thefonne of thy handmaiiet PfaU\\6. 1 1, a Compa- rifon taken from thofe who were children of vernado- tntts y borne in the haufe, : fo David was borne in the Church h he was verna Ecciefitfiliits. 2 King.t^Xet the double of the Spirit ofElias come upon me : that is, as the eldeft fonnes get double Portions : fo I being the eldeft Son of the Prophet; let me have twice ["lb much of his gifts as any of the reft . , We muftmarke wherein the narure of the Compari- j ion holds : fom^tHncsit holds mgenere^ but not in/pteie. The Angds finned * at they \ Htde 7. He fpake before of tte time ottht Sodomites-, hovtf diti the Angels finneas . thev ? , ; OftheJUujlmion ofDoBrine. they ? Peccarunt fimili genere^fednonjpecie • they firmed in the fame k*»de f but not after the fume manner. We muft marke in what Jpecies the comparifon holds: Thedeafe Adder ftoppeth her eare } Pfal.tf* What fort of Adder is this? Dan it like a Serpent biting the Horfe-heele^ Gen. 49. 17. What fort of Serpent is this that bites the Horfe-heelesc Our dayespajfe as the (hips ofdefire^ lob 9,2 6. There are fundry forts of Ships $ fie fire : when a man fees a goodly Ship that is a Shipofdefire: when a Merchant longeth for his Ship laden borne, that is a Ship of defiretbut thefe expreffe not the fhortnefle of our dayes. A ship of dt fire then, is a fwift Pinnace, or a Py rates Barke made for to catch the prey- The Comparifon is fometimes in the-fnell, but not in the colour. Thy tips are like the Lilly, Cant 5-If "the Comparifon be not marked rightly here, we may bs deceived $ for the com- mendation of the lips of the Church was, that they were redlike the fear let , Cant, 4, 5. Now to make them white as the Lilly were impertinent, therfore the Comparifon is in odor i e , as before it was in colore. Rev* i.t ^.Andbisfeete was like fine lncenfe^x AKi fignifies here mafculum 01 forte tbuswCaw fignifies here, tbus y lncenfi 9 bcca>ufe the Incenfe grew upon Liba- nu4 x The comparifon is here in the fmell, and not in the fight. Numb.12.10.And/heervas leprous like the fnow. Marke wherein the Comparifon ftands : She was white in Iepro- fie as the fno w : The fnow is not leprous, therefore the comparifon (tends in the colour. In every Comparifon there rauft be toraeDiffiraili- tudc. Analog* font t*Uvt& fednoni&JT* \ Proportions are alike , but not the fame. Chrifts body is not divided in parts, as 286 OfthcJUuftratkn * A»£»ft. C4»m as the Bread; therefore there is no Analogic betwixt Chrift crucified, and the Bread. It followcs not • for fi. milkudes difagrec in fome things, Similitudes are not to be taken from things altogether different ; as an* ancient Writer makes a companion be-* t wixt the ten plagues of Egypt, and the ten Commande- ments : fo thofe who make the comparifon betwixt the feventy Difciples,andthe feventy Palme treesjthe twelve Fountaines 3 andthe twelve Apoftles: here the compari- fon is farre fought. The Comparifon rauft agree in the maine point, elfeit is not a comparifon : it was a very unfit compa- rifon of rhelcwes, whofaid 5 E&tch. 18. 3. The Fathers eat fixvre Grapes, and the childrens teeth arefet on edge : as though the Children were punifhed onely for their Fathers finnes, and not for their o wne alfo : fo it was not a pertinent Companion of Bias the Philofophcr, wh© faid, when the gads puniftied the Grand-child, for the Grand-fathers finses ; it was all one, as if the Do&or gave the Grand-childc a drinke for the ftone, which the Grand -father was troubled with : this Comparifon was impertinent. But let us make the Comparifoa thus t The Father is a Leper and the Sonne alfo $ the Do#or gives not onely a drinke to the Sonne for the Fathers difeafe • but for that which hee hath alfo from his Fa- ther. Comparifons muft not be wrcfted further than the (cope of the Comparifon requires. As the My is mthout thefiule^fo is faith without tverkes : Iam.2ti6.hcrc the Papifts gather,as the foule isthe forme of the body, and animates it • fo are workes the forme of faith, which animate faith : but the Comparifon is wreftcd here^ for the meaning of the Apoftle is, as by the operation and prcfence of the fbule, the body is knownenot to behead $ fo faith is knowne not to bee dead Cane** ofmn. Mne. dead by worlccs .- H*cperfe£lio, K o» e/l per mformationem feddeclamimem: Tbkperfe0/onis net by informaiion but by declaration. ' The foulc is taken here for the breathing of the foule- as£/ijP.3,Gentlew©roens Masks ate called Bem^anm J that is, the houfe oftbefeule, * TheCburchit the Pillar of tmki Tim^.i^.tbe Papifts make the Comparifon here- ss the Pillar upholds the Home, fo is all truth grounded upon the Church : but the Comparifon is wreftcd here : for it is the^illar of truth, (like a Pillar that we ufe to hang {pffcrihgs upon) fo the Church holds out the truth j but "tne truth of the Gofpell is not grounded upon it. When the holy Gheftborrowes companions from bad things, he approves them not. Wc commend not Oreftes for killing of his Mother nor Medea for rourthcring ofher children; but we com- mend the Painter who can lively paint them : the grun- ting of a Sow is an ill-favoured noy fe.yet wee commend himwhocan skilfully imitate it : fo in a Comparifon it is the imitation onely that is refpeaed 3 and not the thine it felfe. ° ftteC*amerch4rmelkP(al.SiH e tcDavidofpiitpofe choofeth the very words which are forbidden in the Law: chober, fignifies conioyningai confociation, the Uwldyname Rakatt is murmuring. So, from atheefe *'v.i6i 5 .f rora t he unrighteous Iudge,L«*. t S.from the umuft Steward,!.**. i$. If thou would Ftaifea thing,take the Comparifon from ftately things, as in the CantieUs. If you would difpraifc, take your Comparifon from bale things, i Toef. 3 ,$,Nemo emmveatur, .wWW r0 m a fawning dogge, who moves his taile to and fro. Thenoteoffimilitude(-») fignifierh, firft, the like- nefle of a thing , but not the truth, jfee jbaU come as a _. thetfe **7 Canon, »s* Canon* I. 2; 3- 4- £*w*. O/ife JUuftr&tionofDoElrint. Vtbeefe in the night : fecondly, the truth, but not the like- neffe, Wee (aw him as the onely begotten Sonne of God; loh. 1. Ephtf. 5 , 8, That yee may be as the children of light ( that is ) verily the children of light. Hof^. 3 . This people are like thofe who contend mththe Prieftiithzt is) they ve* rily contend with the Pricft. Thirdly, the quality, but not the equality, Love your neighbour asyourfelfe^ Rom.i 3 . 1 8*So y Luke 6. 36 .Be you mercifull as your heavenly Father is mercifull. So, Luke 11,4. Forgive us ourfinnet 9 as wee I forgive : fourthly ,both the likeneffe and thetruth,ffc£.a . ' i j wherefore in all things it behoved him to be like unto bis brethren. God taught his Church by Parables. A Parable confifts in one of foure things. The firft is pu'^, when the nature of the thing raakcth the Conaparifon j as in the Parable of the/cede, the varie- ty of increafe of the word. The fecond is «/>*:&««»*, the difpofition is onely mar- ked, as hee compares himfelfe to children piping in the market ; to cxprefle the comfortable meanes hee ufe$ to winne foules. The third is *<&<> Paffion,i Thef^ 2. $.Hee JhaR come as a thee/e in the night : So, Like a woman in traveB. The fourth is ^mk, when the a&ion is onely regar- ded without any other circumftance, Luke 16. 6. He made himfiienit of his mafters money: fo fhould we by giving of our goods to the poore; hee commends not the fad here, but/S/^r^^ # thediligentneffe. CHAP. III. Of the Application ofDoBrine. Pplication of Doarine, (lands either in rebuke, or confoiationtoafinner$ under \tfhich two, all \ other Doctrines or inftru&ions are included. Of Oftke Application e/Potlrme. Of Rebuke. Rebuke is the firft part of Application, applying the wordagamft the finne of the finner. The SpEtf Gad i»*w»*feA&.,aad hath diverfitie of gifts • yce fee amon^fl the Apoftlcs thcmfelvcs, there 4s one who ™ as t fe franc of thunder, there was another who was the fonne of confolatioo, there was one who was the fonne of zeale, Simon Capites ; the gift of thundring rnuft come firft, and then comes the gift ofconfelation " Thereare three forts of finncrs, who are to 6e repro- ved : the fimple finner, thetdapfedfinner, the craf. tie finner; but the malicious finner is not to bee re proved. were. I. The fimfle finner. Tbefmplt finner : he is called />^/W,v P ,, , .. i U n C j 5 , a p ??.r was S c y° un g'nan,who m th^ J whore inticed erimk t Hofea 7 .ier 12.5. wanting the prudence of ^Serpent : upon fuch fooles they caft a net before Thefe fimple finners are to bee niried mA rh P ^ proofe againft fuch would not b^Haic £/Vt the Apoftle Paul wiUethHs^^S'J itlsa fpeech borrowed from Chirurgians, who 1*7.1 S offlight and cunning putthefonem itsSeplacea! her^^ W ' J 3Ughter had afl I»poftumein ner Pap, fhec could fuffer noChirurgian to touch it one takes a water-Spunge, and demands of her She' or not ftee could fuffer the water-Spunge to touch ktPap? In the meane time, he hath fccretlyaPerv knife .nclofcd with it, and with that opeith the thTr n p, Pfeyfiti3nS §iV f Pil,S «**■ »P *b& tte ,hc Pauent may the more e.afiby fwallow 289 Zehtts, Canon. T\V\^Simfl/ x zgo Of the Application ofVcftrint. Canon* . II- Cal$\n> Canon* II I« NegdU Cefat* * This is not taken here for aproperaasne 5 2. The re lap ft d finner. The relapfcd finner is in a more dangerous eftate than the fimple firmer - 3 and therefore mult be otherwise handled. This fin in the Scripture is called Shani^^Ca^ twice dyed^a Scarlet- Efay t 1. 18. this finis hardly wafhec/our, like a recidivate in Feavers which is moft daagerous. Here we rauft take heed of Nevatus his errour, who held, that there was no pardon for relapfed finners ; Con* fl amine faid well to a Novatian Mi{hop,Toffcfcaias ^Sty f fafolm Ceelmnintrabis, Take away the ladders of '^titts, and then one/yfhalt enter into Heaven : meaning ofrepen- tance to reUpfed finners. T© fuch finners the reproofe is to be incceafed. When the Iewes fold and bought in the Temple, the firft time, Chriftsreproofe was more milde 5 Why make yee the houfe ofGcd a houfe of M*rchandife? lohn 2.16* But the (econd time when they fell into thatfin,he fayesjvhj make ye the honfe of God a dense oftheeves ? Mat. 21.13, 3. 7 he era ft ie /inner. The craftie finner is more hardly to bee wonnc, and here there muft bee great skill in reclaiming, him. Sometimes he denies the finne. Pro. iQ.20,Shee wipes her mouthy and faith foe did it not* Sometimes the craftie finner hides the finne : Iofepbs Brethren dipt his Coat in the blood, and faid, Amide Beafi devoured him. The Iewes (ler.Z2*i*\ )tooke out of the houfe of God the Sieliflgs, and Sieled their ownc houfes with it, and that it might not beknowne, they painted.it oyer with Vermillion. The Iewes give an example of Sauls hiding his finne, in numbring the people, i.Ssw. 14,34. He called them * Baltilahim^i Tar *umh&h ii(inagnj$ Fafcatu)Lambes Of the Application ofVoftrine; z 9\ fir the PaJJeovtr : for they thought it was not lawfull to number the people , and to cfchcw this they caufede- very raan to bring a Lambe , and fo they counted the Lambs, and fo knew how many were of the people. As the Romans circumvent that Statute ; when they were forbidden to carry wooll out of Tarentum y they would not carry woll, but they carried fheepc : io they when they were forbidden to number the people s yet they woiald number the Lambs. To difcover the craftie finner, evidences would bee brought inagainft hiii^as Tamar to ludah jwhofe Signet is this? Gen. g 8. 2 5 . So Samuel to SauljVhat meanes the blea- ting of th&fe Ewes} So the Prophet Efay 65 .4. The hetb of the Swines-flejb u ftund in jour Feffels : therefore a great probabilitie that yee have eaten Swinef-flefh. Sometimes thecraftie finner extenuates the finne. Icajl it in thejire(fayes Ant on)and of this came the Cal/e: EW.32.25. it was little hand that I had in the matter. Exaggeration of the fame is contrary to this. Mefis Exaggerateth Aarons&nne, that hee made the people naked 5 Etf^.52.25. So £40.9.5. J$y this example, you may exaggerate the guilt of ChriftsWoodinhis Sacrament, in thofc that receive it vn worthily. The Iewes when they murthercd Zacbary, Luke. 1 1. 5 1. firft they murthered a Prophet : fecondly,a Prieft, (for he was a Prieft alio : ) thirdly, upon the Sab- baths fourthly, in the Temple .-fifrly, at the AItar(which was the place of Refuge):laftly, where there was no duft to cover the Wood 5 (for when they (bed blood, they were to cover it in the ground J But thou when thou received it unworthily, art guiltie of this blood :Firft 5 thou art guiltie of the ,blood of that great Prophet Chrift : fecondly,of that great high Prieft : thirdly upon the Sabbath thou killeft him : fourthly upon the day of expiation: fiftly, in the Temple : Sxtly at the Altar, V 2 which because it ha* fl before ic, BAiflUhitn p r9 g c - hattiUhimy which pro- per names have not. J Sam.15.j4, ur. Extenuatii* BxajrgerAtH. _J 2£2 Of the Rebuke. which is the place of refuge to poorc? finners ) the holy Table: Iaftly , where there isnomeanes to cover the blood. So , the exaggeration of Salomons fmne. i. He com- mitted this finne when he came to maturitie of age, and had paffed his young yeares in holineffe. 2, When hee had beene now indued with divine and humane know- ledge by his Parents, Prov.$o. 3. When he hadgiven mod excellent Precepts of manners. 4. When hee had built the Temple to the worfhip of God. 5. Being a Prophet. So the exaggeration ofthe finne of Ierufalem, com- pared with Sodome, 1. If there had beene five righ- teous in Sodocae, the Lord would not have deftroyed it 3 but there were moc righteous in Ierufalem, than five when it was deftroyed. i*leremy.2 t His Scribe Brucb. 3, Ebed-Melech the Blackmore. 4,The Rechabttes \theve- fore the finne of Ierufalem, muft be greater than the finne of Sodome* Sometimes thecraftie (inner transferres the finne on another. Mamc&fk over the finne upon God himfeIfe,r&B*- mm whichthozgavejl me : £^.3.12. As if he fhould fay ; If thou Lord hadft done thy part to me, I had not fallen in this fnare. When Judas brought back againe the thirtie pieces of filver 3 and caft them downc at the feet of the Scribes 5 they fay. What is that torn? See then uit r Matb.ty.%. they caft over all the blame upon Judat. Contrary to this is rttmion^ the throwing backe the finne upon tthe finncr himfelfe. When Ahab chal* lenged £//**, that he troubled Ifrael, he turned the blame back upon himfelfe, that it was hee And his Fathers hotife that troubled IfraeL, So Numb. 16.3. Tee take top much nponyeujee fAoJe^and Aaron : but irtyfrjVerfe.y.returnes the Of the Application of Dottrim. *n the blame upon themfelves, Yee take to much upon you ^ yet fonnes of Levi. The chraftie firmer fhifts from one fhifcto another. When Mofttbzd Pharaoh , Let the feople goe^ Exod. 6. how many tergiverfations ufed he .- firft,that they fhould Sacrifice in Egypt, Exod.% 8. Mofes aafwers to that, That were Abomination to the Egyptians, Exod.S.26. Se- condly, That Tbey/houldgoe, but not fane ojf x Exod.8. 28. Mofes anfwers > They muft goe, three dayes tourney into the Wilderncffe, Exod. 8.27, Thirdly they fhould goc,i^ not their youngonts^ Exod.io.io. Mofes anfyets, They wnfl allgoe y Exod. 10. 1 9 . Fourthly 3 they fliould goe : But leave their Cat tell hebindetbem, Exod. 10.24. M^fes anfwereth, ^ot a hoofe wifl wee leave behinde us , Exod, 10.26. For the crooked and (hifting finncrs , rebuke tfacm with that fpeech of David, Pfalme. 1 8. 2 6. With thegraci- ous Saint , thou wilt (hew thy felfe gracious : wtth the ferfedm&n^ thou wilt (hew thy felfe peifed: and with tbejroward, thou wilt (hew thy felfe froward.The Chat- die Paraphraft applyeth the gracious Saint 10 Abraham, the perfed man to //W, thepureto laeob, and thefro- ward to Pharaoh. Wilt thou vfe crooked and indired (hifts in thy finncs ? The Lord will deale as frowardly with thee. Spirituall wifdomc istabc wfedin reclaiming them backe from their finne agaiae. In reproving fuch, follow Chriftsrule : firft, tell them privately; if they will not bearc, then take two or three witnefles 5 if yet they mend not, thenpublique admonition cones • and if that doe nottheturnc, then p*blique and particular application by name. See ha>w Chrift called fferod&Tex. The Lot when it was direc- ted againft *&/&**, firft it fell upon theTribe:fecondly, it fell npon the Familiy t thirdly, upan the houfhold ; V 3 and 6 Tirgiwrfatttr, Targ Batylto. Canon- *94 OfT(ebuke. andlaftly, upon the perfon otAcban; hcehid his finne ever till it lighted upen him. Thecraftie {inner is not moved, when the threatning is given out generally a. gainft the Nation • neither when it is given ©utagainft the Citie where he d wels, nor when it comes to his fa- milie -, till in particular it come to his perfon ; and tili it be faid to him, Thou art the man. Stone is a fhamelefle thing, yee may fpit leven times in the face of it before itblufli. For thefc publique finnes , publique rebuke. Hofea y, Cafiigave eosiuxta auditum caetus if forum : fhat is ; A&he Prophets have publiquely tbre&tnedibem intheir meetingv, jo will tpunifb them. The reproofe muft be given ta lo ve. The rebukes ofthofewho rebuked thee, lighted up»n met ■ Pfal.6p % j t The Apoftle when nee cxhoi ! us bcare one with anothers infirmitie, he brings tl David, /?alt rebuke them , thou /halt not be are his finne for him % Lev.1y.19.gna/gu. So Pfsl.^. We are Med for thy cau/e, gnalai, If thou rebuke him not, thou fhalt bearehis finne, or, futfernothistmnctobeupon him : wee arc commanded Not tojufer the Beajlto lye un- der the burthen. , 1 1 1 1. The ungodly or malitious (inner. The laft fort of finners are refchagnimjmpij pecaltyet. Malitioas dogges are not to be reproved, tod&j0 . Cdfl not pearles before fwine, Math. 7, <£, Dogs wfofffane againe and rent thee. Wee have a notable example in £//W,who would not goe to leborsm to reprove him, but left a Letter to bee fent unto himafter hewasdead 3 2 Chro.2i.x2. There is a finae, 1 . which is vitium fitcul/, the finne of the age. 2. There is a finne, which is vitium gentis, the finne of the Nation. 3. There is a finne, which is vitium vocations ^ the finne of the o&c& t 4. There- is a finne which Is vitium per fm a > the %$& of the per* ion. Vitium ftcu/i, when the whole age is corrupted with a finae : fuch was the finne of Polygamic in the dayes of the Fathers : becaufe this finne was generally inall,yee fhall finde it feldome reproved by the Pro- phets, In publico peccato parcatur publito } In apublique _______ V 4 finne * C7r^«r, &azj A Hn Cavm rmpiui. Canon. Canon, 296 II. Ardbt <$> Utro fttmut- antur. Cf^ehuke. i fmne,thcre is a publique pafling over : As lofuah did 3 not cuttiug oflf thelfraelits, who were not circumci- sed in thdelicAti) daintie. becaufe they ufed to live daintily. So the Saracens fiom Sarack, excurrere, to runne abroad, becaufe they lived upon robbery ufually. The finnc which is moft ufuall in the Counrrey , the Preacher rnuft marke it, and fet himfelfe againft it, Prtf.14.34. Sinneiitht difgrace oj [a Nation. Stiffeaecked- neffe and hypocrifie w*re the uiuail finnesof the Iewes^ Beat. 9.6. therefore the Prophets often reprove this finnc. So Chrift reproves Corazin and Bethfaida, Mat. 1 r.i.for contempt of the Gofpell. Vitium vocation!*, is that finne, which followes ones calling. Rachab,a Tavtrmur lofii.i James 2.25,call$ her a har- lot y becaufe uiualfy they w«ho are Tavernoursare fuch, Tor Of the application ofDoftrine. *97 For the amending *hhis, if it be (imply a finne, this Trade or any other, it is to be rtfufed : and if it cannot be pracjjtfbd well without finne, it is to be left. The lift is tritium per fomt^ when a particular man is given to fuch a finne. Here the reproofe fhould ari /^according to the nature of the finne, fpoken of before. CHAP. IY. OfconftUtion. |H HE fec®nd part of the Application of Do. #rine, is Confolation , in which firft wee mufi underftand, that a Chriftian man is either confidercd, as one fighting, ©r f#y- The comfort that a true Chri(ikn hath, in hit fight agawftjime. AS he is confidered fighting, his greatefttentationis- dereli&ian, that he is left of God. This is the Coniolati@n, that God can never leave him. For the better underftandingofthis, markcthat firft, in Chrift there are three Coniun&ions ; Firft be- twixt bis Godhead and manhead, that was a divine con- iun&ion. Thefccoad, bet wixt his foule and body, that wasanaturall coniunaion. The third, betwixt bis foule and grace,that was a fpirituall coniunflion, Marke how the divine coniundion excels thenaturall coniuntfion- fo doth the fpirituall cxcell the natural!. 1. Chrift s Godhead and his manhood could never befeparated • for when his manhood was in the stave it was the body of God i otherwifejjp theRcfurretf io«* there IIII. C*n&* Canon* The firft eftate of a ? Chriftian in his fight againft fin. I • *S>8 OfConfolation. III. i. 2. .M\ha> (AfJsu O&jctt. there had beenc a new incarnation, a, Chriftsfouleand grace could never be feparate, onely Chrifts foule and body were fcparate by death, therefore grace and the foule can never feparate againe. If the firft Hbkeofa Chaine hold,then the reft are fure : Chrifts Godhead and his manhood caanot be feparatc^neither can his fouie and grace : f o neither can the foale of the childe of God and grace. Secondly, that Chrift was both viator and comprehen- /ir: if Chrift a% viator fpakc as though hee wereleft of God his Father , thefe words, My God, my God y why haft thou for (akenme ? what aiaiveile if a p@ore Chriftian bee brought to this eftateo Thirdly, his comfort is, that he cannot be left .- firft, in refpeft of God the Father : for whom he louts hs loves to the end-, loh, i 3 , 1. there is no fhadow of change with hira. Secondly, in refpeft of the ftrait coniun&ion betwixt Chrift and his members, that it cannot be feparateda- gainc, 1 Cor.6.ij*agglutinatur chri/lo^ is glowed to Chrift. From this comes his daily interceflion for us,as he fayes faimfelfe, / have frayed for thee Peter , that thy faith jhould not fade jLnk.it .j2.the third is inrefpeft of the holy Spi- rit, who is called Arrhabo i the earneft penny of our falvati- on y Ephe. 1 . 14. He is not called the pledge of our falvation: for a pledge may be taken up againe ; but he is called the earnejhpenny y which is a part of the bargains, which can- not be taken up againe. But the Chriftian in his defertion fecles not the com- fort? There is in the Saints certitudo evi&entU ^ and certify- do adhsrentu. The Saints in their greateft extremity, they have certitudinem adhtrentit, although they have not artitudine evident?*. lob fay cs^Cbap. 13.15. Although thou jhould [I kill me, yet I wdtrufl in thee.P/al. 130. Out of the deepes I have calki upon thee. In this cafe he muft doe as Of the ^pplicationofDoftrine. 299 as ihereei&es the AthenUn did 5 who held the fhip on the fhore with bis hands,& one of them being cut off,he held with the other, and both being cut off, he held with his teeth:fo fhould a true Chriftian do in the time of his grea- teftdereli&ion. But how fhall we know in this temptation, that ever he loved God. There is *rfootw&r*&, from the firft tothe laft j and ordo wclkJvk®-, from the laft to the fir ft : that is, from the generall knowledge of things tothe particular, and from the particular to the -general!. ■ The Chriftian in this cafe muft follow this *rdo <;W»«®- 1 if hec have but this teftijiony, that he m^y cleave to in his defertion, that he hath loved the Saints of God, becaufe they were the Saints of God. and for no other cauie; and received them in the r^-r.e of rhcSjints, it is afurenote thathee loves God y af9d is p»fftd from death to lift: 1 /*6.3.i4.Chrift at the latter day will keepc this order (when 1 rvaj km- gry> yeefedmee % &c.) JM&tth 25. 35. becaufe this is the mart fcniible note 3 to gee from particulars to a gene- ral!. The fecond degree of an excrcifed Chriftian is, when he is in the skirroiili , intneipitipugna^s Paul was, when he fair $,£00.7. wretch that 1 amj»h$ (h>%ll deliver mt out of this My offwne. Thy confolation is 3 firft in propounding Chrift his ex- ample : There was a fight betwixt Chrift his wllcitM and 'voluntas 3 as there isin thy felfe betwixt.fmne.and grace. Theconfolation is, fecondiy, that in Chrift there was fucha fight,tofanaifiethy combat, and to purchafcthe viftory to thee. Chrift in thiscombar, firft, heeis /Sp^V, moderator cerumfiiSj Marjhall of the Campe. When the Ifraclite ami the Egyptian fought together, vihich of them favou- red Obicft. Anfvfi. Canon, The fecond eft ate of a Chriftian in his fight againft Gn . II- 300 OfCtnfolation. Gsmo»\ C4MH* J. red Moyfet ? Killed hee not the Egyptian, and faved the lfraclite i So, will not Chrift favour gracc,and kill fin? Hee is oi/^xo* > kee enters into the lifts with thee 5 he is not only ip»u>>**£*<> *ho hath fuffered the like things $ butheisfffjuT*^ alfo, who hath compaflion with thee inthe felfe-lamecombar.3. Hee isnotonely *,?**&*<, but alfo tMT?ic**cL$h, who knowes our weakenes: and how much wee are able to doe in the fight, and the* comes hee in and helpes as a good fecond : CompAtitnr nobis Chrijlu*, r At tone char it at is , (Jr rat tone iu/iitU : chrift [uf- fers with us, by reafon of his love, and by reafon of bis tuB/ce, RationecharitatU^ as when hee faw the people hungry in the wildcrnefTe,hehad companion upon them; fo, when hee wept over Ierufalem. But rat tone iujiitU^ when as he is our cautioner, hee fatisfiesfor us 5 and as our fecond, hee is b@und by the law of armes,to fight with us and for us. HeeiSf//xn>^, therefore in him wee are more than Conquerors; hee will not fuflfer Satan ngm»Cf *&!!**, Co- lojf$ .1 5 .Prtripere nobis pa/mam, Totakethe palme out of our hands \ The conflid ef the Saints of God is in the right fubied, in the right manner, and to a happy end. In the right fubieft , grace and finne are mingled through other, in all the faculties of the foule •. -fer there is net a faculty, but it hath grace in it as well as finne. Hof.7. 8. defer ibing Epbntm^ fay es, that hee is like a Cake bak't upon the one fide, and raw upon the other. This is not that Chriftian combat 5 if it were Chriflti- na luff a, a chriftian wraftling, then there would be fome part raw, and fome part bak't, ©n every fide. When J/ftfoifaid, Video me Hot a^ & deter iora feq nor : J fee the right , but follow the wrongs it was not lull a Cbrifth- nafcut ethic* \ it was not betwixt the will, and the will; but betwixt the umlerftanding, and the will. The will was Oftbejpplication ofVoBrine. 301 was wholly the Devils here, although there was fome glance of light in the underftanding : butintheregenc- ratc,there is no faculty that God hath not put fome grace into. Iffomcinferiour part be good, and the reft bad, a man takes not the denomination from that : as a blacke- moore is not called white, becaufe his teeth are white 5 fo a bad man, having forae good parts , hee cannot for this be called good. Of twofuperiour parts of man, if the liver be good and the heart bad, hee is not called for this a found man 5 but if there be fome foundncfle in both thefe parts, and fome blemifhj yet hee takes the denomination from the better part. If the iaferi- ourbe bad, and the fuperiour good, hee takes the de- nomination from the good part* If a Target be blacke upon the one fide, and white upon the other, the Tar- get is neither called blacke nor white • fo, this p$pk drawesneeretemee with their lips , but their hems are farre from meet here the people are efteemed luke- warme. To apply this unto a Chriftian that is in combate; we mufimarke, that in the regenerate, ( becaufe both in the will and underftanding there is grace and finne, ) they take the denomination from the beft part: grace is not onely in the inferiour, but alfo in the fuperiour part 5 not oncly in the one part, but alfo in the other $ although there be more finne than grace , hee takes the denomiaation from the beft pare. There is much wa- ter and little wine mixed in a glaffe , yet it is called a glaffe of wine: fo, of a Chriftian $ if there bee many bad parts in him, and one good, hee hath the denomi- nation from the beft part ^ to wit, that hee is 2 good Chriftian, The conflict is in the right manner in the Saints of God, • Sinne zoz OfConfolation. Sianeis not in them jnextcnfisgradibtu: i. Some (ins arc in the will , but net from the will,as ©riginall finne. 2 . Some finncs are in the will, and from the will, as the finnesof the unregenerate. 3. Some finnes are partly from the will 3 and partly agaiaft the will, as the finnes of the regenerate. The thing which wee doe, is cither «W, akw, vel «* £kov: Sfontt % willingly : invitus % AgAinfl our will: nonfronte^ not willingly. t{on$ontefxz thofe mixed a ftionsofthe children of grace, which are partly with their w ill, and partly againft their will ; as the Merchant in theftormecafts his goods into the Sea, partly with his wilLand partly againft it. Theconfolationof the Childeof God is this ; that hee finnes not with full defire„becaufe grace hinders the will not to give full confeat; thq wicked hath nothing tare- flraine his defire, therefore he finnes with full confent andgreedinefie. The childeof God and the wicked goc thus farre in finne together. Firft there is averjto^ a turning away from God. 2, There is inefmio % a bake, 3. There i$ deletiatio, a delight. 4* Confent ; but here the childe of God and the wicked part 5 for the childeof GQD gives never the full confent. 5. The wicked goes for- ward in the fad, 6. In the habite. 7. In the gloriation, 8. In the defence, p. In thedefpaire. 10. In the con- demnation.. From confent to condemnation they ve- ry muchdiffer, if not altogether. Thechildeof God, and the wicked commit the felfe-fame finne, but nor after the fame manner. A woman who beares her childe in the fraventh monctb, and (hee who beares her childe in the ninth moncth, both bring f orth a chi Me- yer rhere is g^at difference-, the one is a ftrong childe, and gets the full growth . the other a weake childe, who ha;h not gotten the full growth. So the finnesof the children of God get never the full growth j but the finnes Of the application ofVaFlrtne. i°1 finnes of tht wicked gee the full confent and growth. Marke in a firmer the fundry degrees how finne is perfected : i Aggreditur peccatum , fed non ingreditur : It comes forward but it enters not : Math. 4. as it fee upon Chrift but it enters not in. 2. Ingreditur^ fednonprogridi- tttr • It enters //*, but gees not forward^ ash Paul. Rom. 7.3 1 Aggrtditurjngrcditur, fyprogreditar^ h comes to, it enters in, and it goes forward ; as in David when he com mitted murther and adultery, 4. Aggreditur , ingr editor y pr ogre* dttur, fc per fait ur : It comes to it Renters in it, goes forward > and uperf fled ^as inludas. Our Lord, when the tentation was offered to him 3 was like the filh, which takes no notice of the bait, when it is prcfented to her. The childe of God is like the fifh which is delighted with thcbaite,leapestoit,ni6bles at it, but falls backe againe : but the wicked are like the fifh, which leapesat the bait, and are hanged upon the hooke. Laftly, in the happy iffuethat the childe of God hath in his finning j his finncdecreafing* and grace incrca- fing. Hceisnotlikedarkenefleat mid-night, where is no Kght i neither like the evening, where it growes more darke; but like the morning, that growes morecleare unto the midft of the day. That God who made light toftineoutofdarkenefle, makes light to fhinc peece and pecce out of their darke hearts* In this combat although they fay with Rcbekkaficn.% 5,22.23. // bad bin better for me, that I bad never conceived 5 they fhall get an happy anfweriThe elder (balljer will get great faJls^and in the iudgemencs of men feeme to be dead>yet the Lord imbraces them in the armes of bis mercy ,and fayes t they are not dead, there is yet life in them. Some things are of the Spirit^ but not with the Spi rit; as the gifts of common illuminarion. Secondly, fome with the Spirit, but not of the Spirit 5 as the (innes of ignorance and infirmitie in the Saints Thirdly ,fome both with the Spirit, and of the Spirit, as the faving gra ccs of the Ele6t 4 Fourthly , fome neither of the Spirit, nor with the Spirit 5 as the finnes of malice, and reigning finnes in the wicked. The toy led Chriftian comes never to this degree. The Church of /tow* are miferable comforters to fin- ners, fundry wayes, Firft they hold,that they have the fame power which Chrift hath to remit finne 5 becaufe they make the bodie of Chrift(as they i peaked in the Sacrament ,- we and they differ in this poynt. To conceive this the better, weemuftconfidcr, in the forgiveneffeoffinnesj that there is a threefold power, X 2 the Canon* Comfort. Mora Canon. mjt. GfCenfolation., If. fl attar. i*0r ad Csnf, the fiiftistf^W//4*#,thefecond is pote/latu , the third is miniprtj. AnthoritAtU is that , which one hath prin- cipally ofhitnfelfe, and not of another 3 fo God onely pardons finhes : the fccond Poteftatjs 2, or excellent**, which one exercifes., delegate from anorhcr , but by way of excellencies and fo Chrift as Mediator^ pardons finne : thirdly, tAinifltr^ when onely by intimati- on in the name and authorise of the foveraigne Lord he proclaimes it : and fo Mirnfters pa rdon finnes ♦ God pardons if^*s7^ 3 the Minifter onely but *Zyy*Kn- There is utum poteftativnm , and lot urn centr actum ^ totum poteftativum* is the power which is in the King- totum conirattum^ is the power which is in an inferiour Magiftrate : totum fotefidtivum^ is the power of feeing in thefoule; totum contract t$m^ is the power of feeing* in the eye i Chrift hath the whole power $ but hisMiniftcrs have it not as Mum contraclum^ as inferiour Magiftrares have power- but onely as Heralds or Purfevants, who make intimation of the Magiftrares decrees 5 but have no power at all in their owne perfons, bur cloathed with the authoritie of the Superiour. Secondly, in the manner of the confeffion, they are miferable comforters. Wcc hold that confeilion is neceflary 2 for , as under the Law, hec who held any uncleane thing in his hand 5 althgagh he waflied himfelfe never f aften, he was ftill uncleane j fo he who repents of his fianes, andkecpes one ftill 5 is ftill uncleane. Secondly, wee hold, that for greater finnes, greater confeifion is requilite. Peter thrice denyed Chrift; hee got three admonitions by the Cocke : Chrift asked him three times, Loveft then me Peter f &e.l$fo*i.j. So hee muft confefle three tir$es,becaufc his finne was fo great. They hold, thatin Confeflion there muft be all thefe circum- • _ Oft he Jfflication ofDo&rine. circumftances; who finned, when he finned, bow hee finned , how often hec finned 5 and they will have the whole finne circumftantknattm , to bee confefled : this Confeflion, (they fay ) it merits* This particular Con- feffionofall finnes (for to make a pick-Iockeof it, and to learne out the fecrets of thd world ) is injurious to the cftate of the common-wealth: but to thinke to merit by it^is injurious to the merits ©f Chrift. Thirdly ,in the fin confefled, they are miferable Com- forters, in which we and they differ. They hold, that finne is venia/e excau/a, bleffed the people. Hen they bleffed the people, they lifted up their hands. Lift up your hands in the Santtuarjfind blejfe. Pfil.i^. The Priefts lifted up both their . hands , when tbey were to bleffe the people : becaufe they could not lay their hands upen all the people, they lifted them up. They ufed ordinarily, when they bleffed, to lay on their hands ; but becaufe they could not doc this to all, they lifted them up one- ly- Secondly they lifted up their hands, adfcapultsje their jhoulders points , when they bleffed. Thirdly , they bleffed in the holy tongue, Fourthly, with a high voyce. Fifcly,facetoiacc. • Sixtly 3 Canon. Coufi, V Ulufi. 2. ill—. - *(4fiem]hdmj9re/b, 7- Uldmmiltimch Offtkfing the people. Sixtly,in the name of */chovab.U they had met a man out of the Temple, they would have faid, Wt hUJUthee in the r/ame ofAdonti ; but not oilekov*. Laftly,they thrice repeated this Numh,c. Ithova Mejft, thee, &c. to fignifie that they blelTcd io the name of the Trinity, Father, Sonne and holy Ghoft. So John, Revel, 1.4,5, wifheth peace from him which was, Hindis to come*, (that isj God the Father, and from the (even Spirits which are before the Throne, (that is) the Holy Spirit, and from Iefus Chrift. Cmffrophe. I Conclude this Booke,with that phrafe of the Talmud, ID^S D"JJ *VVhh Vifccndum propter docendum^difcen- dnm nobis cH cofinc> ut atiqutnde Alios doccamus 1 We muft Udrnefor to taftkf that is) we mufiUarne thrtjomctmes we may t etch others. FINIS. This ¥ M