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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
heart_n	left_a	right_a	vein_n	2,807	5	10.1366	5	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A73378	An exposition of the lawes of Moses Viz. Morall. Ceremoniall. Iudiciall. The second volume. Containing an explanation of diverse questions and positions for the right understanding thereof. Wherein also are opened divers ancient rites & customes of the Iewes, and also of the Gentiles, as they haue relation to the Iewish. Together with an explication of sundry difficult texts of Scripture, which depend upon, or belong unto every one of the Commandements, as also upon the ceremoniall and iudiciall lawes. Which texts are set downe in the tables before each particular booke. All which are cleered out of the originall languages, the Hebrew and Greeke, and out of the distinctions of the schoolemen and cases of the casuists. / By Iohn Weemse, of Lathocker in Scotland, preacher of Gods Word.; Works. v. 3	Weemes, John, 1579?-1636.	1632 (1632)	STC 25207.5; ESTC S112662	524,931	1,326

the captivity and first what he did for Ioshua the Highpriest as a type to Vers 8. Secondly what he did for the Church in the three last verses In the type againe these things are to be considered First how Christ our Advocate taketh the defence of Ioshua against Satan Vers 2 and then how he pardoneth him of his sinnes and sanctifieth him vers 3.4.5 and lastly the promise which Christ the Angell of the covenant maketh unto him if he walke in his wayes Vers 6.7.8 The accuser is Satan the accused is Ioshua and the defender is Christ Satan the accuser is described by his name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Satan Adversarius saluti hominum a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 adversari odio ●●bere hee is called Satan that is qui intestino odio prosequitur who hath a deadly hatred against the sonnes of men the place where he stood when he accused was at Ioshua's right hand for it was the manner of the accusers amongst the Iewes to stand at the right hand of the party accused when they did accuse Psal 109.6 The accuser stood at the right hand of the party accused Let Satan stand at his right hand and when he shall be iudged let him be condemned The thing which he accused him of was because hee stood in filthy apparell before the Lord. The opinion of Hierome concerning Ioshua Hierome is of this mind that Ioshua the Highpriest married a strange woman contrary to the Commandement of the Lord as the rest of the Iewes did Ezr. 10.18 And he holdeth that Satan did accuse him justly here because he had married a stranger as well as the rest but we are rather to incline to Ionathan the Paraphrast in this who Paraphraseth it thus Filios habebat qui duxerant uxores non convenientes sacerdotio hoc est alienigenas ipse vero non corripiebat eos that is hee had sonnes who married wives who were not lawfull for the Priests to marry and yet he reproved not them this may seeme rather to be the cause for which he was blamed as we may see Ezr. 10.18 And amongst the sonnes of the Priests there were some that had taken strange wives namely of the sonnes of Ioshua the sonne of Iozedek and it was for this that his priestly Garments were stained And he shewed me Ioshua Foure things are to be considered in this name Ioshua First that Ioshua was called Hoshea and Moses changed this name and called him Iehoshua and the Greekes called him Iesus Act. 7.45 The opinion of the Iewes concerning the change of Ioshua's name The Iewes say that the letter jod י was taken from the name Iehova and was put to Hoshea and then he was called Ioshua as the letter he ה was taken from Iehoua and put to Abram and then he was called Abraham but if this their observation were true then it should follow that when the Lord tooke the letter jod י from a name that it should be for the disgrace of the person as Sarai the Lord changed her name and called her Sarah this change was for the credit of Sarah and yet jod י was taken from it before she was my princesse but now she is a princesse simply when Davids incestuous sonne Amnon was called Amminon 2 Sam. 13.2 Was the letter jod added for his credit No 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but the reason why this name was changed was this to signifie the authority which the Lord had over him for the imposition of new names signifieth authority in him that imposeth as Ioseph's name was changed by the King of Egypt and he was called Zaphnath-paaneah To impose or change a name a signe of authority Gen. 41.45 So Eliacim's name was changed by Pharao Neco he was called Iehojakim so Ananias Misael and Hazarias their names were changed in Babel so Simon 's name was changed into Peter Iacobs name was changed into Israel So this name Hoshea was changed into Ioshua Num. 13.16 and Revel 2.17 To him that over commeth I will give a new name Secondly Moses gave him this name by the Spirit of God either foreseeing that he should be his successor and save the people from their enemies the Canaanites or praying for him that the Lord would save him from the wicked spyes as Salo. Iarchi saith Thirdly the Seventy translate this name Ioshua alwayes Iesus Whether may this name Iesus be given to any in the Church now as Colos 4.11 Quest Salute Iesus which is called Iustus This name Ioshua contracted into Iesus by the Greeks Answ was an usuall name amongst the Iewes but now when it is appropriated to Iesus none may bee called Iesus but Christ himselfe for he both preserveth alive and giveth life the Hebrewes take vivificare vel in vita conservare vel vitae restituere Num. 22.33 so Num. 31.15 Num vivificastis omnem foeminam have ye kept the women alive so Luc. 13.34 Ioshua might have done this but vivificare is vitae restituare to restore to life againe and this Ioshua could not doe but Iesus who quickeneth the dead and restoreth them to life againe 1 Cor. 15.22 And Satan standing at his right hand The right hand was the chiefe place for the understanding of this situation amongst the Iewes marke first How to understand the situation at the right hand when three are going together or sitting together he that is in the middle place is in the chiefe place he that standeth upon his right hand is in the second place and he that standeth on his left hand is in the third place and in this sense we are to understand these places Hee shall set the sheepe at his right hand and the goates at his left hand Matth. 25.33 Christ is in the highest place the sheepe in the second place and the goates in the third so the mother of Zebedees children Matth. 20.21 desired that one of her sonnes might stand at Christs right hand and another at his left hand Christ is in the highest place hee that stands at his right hand in the second place and he that stands at the left hand is in the third place Secondly when the most eminent person sitteth he that sitteth at his right hand is in the second place Example Salomon sate upon a throne and his mother at his right hand 1 King 2.19 Salomon was in the first place and his mother in the second So Christ sitteth at the right hand of the father that is in the second place next to the father for we cannot imagine that Christ as mediator sits above his father The right hand is the more excellent being compared with the left Thirdly when the two hands are compared together then the right hand is the more excellent and so Paul saith They gave unto us the right hand of fellowship Galat. 2.9 So Benjamin is called the sonne of the right hand and Salomon Eccles 10.2 saith that the wise mans heart is in his right side

and the fooles in his left side How the wise mans heart is said to be in his right side the reason why the fooles heart is said to be in his left side is because the blood for the most part falleth to the left side and so the heart that is dull is said to be in the left side but the spirits againe ascend from the left side to the right and so the wise mans heart is said to be in his right side because he hath more understanding So in pleading before the judges the accused stood at the left hand of the accuser as Satan stood at the right hand of Ioshua but if the accused prevailed in judgement and the accuser succumbed then he was shifted from the right hand to the left hand then he was said to lose his cause But when the Scripture speakes of protection The left hand put first for protection it putteth the left hand first Psal 16.8 Because he is at my right hand I shall not be moved Then David stood at his left hand So Psal 129.5 The Lord is thy defence at thy right hand So when Iob prayeth Iob 17.3 Pone me juxta te set me by thee that is at thy left hand that thou mayest defend me with thy right hand Lastly when the heart and the hand are compared together then the left hand is the chiefe hand therefore the Iewes wore their Phylacteries upon their left arme because it was nearest their heart and so the Latines say of him that went at the left hand Ambulare introrsum vel extrorsum quid ambulare introrsum because that hand was nearest the heart and of him that goeth at the right hand they say of him ambulare extrorsum and we use to say when we give a man the left hand we give him the hand that is nearest the heart Standing at his right hand To stand in the Scriptures is either to pray Stand taken diversly Stare pro orare as Abraham is said to stand before the Lord that is to pray and the Publican stood a farre off that is prayed So Iere. 18.20 Remember that I stood before thee to speake for them and to turne away thy wrath from them and the Hebrewes say Sine stationibus non subsisteret mundus that is without prayers the world could not endure because they stood when they prayed Secondly to stand signifies to serve Pr. 22.29 Seest thou a servant diligent in his businesse Stare pro servire this man shall stand before Kings that is serve Psal 135.2 Yee who stand in the Courts of the Lord that is who serve Thirdly to stand in the Scripture is to stand to be judged before a Iudge Stare pro judicare as Exod. 17.14 Why doth the people stand all the day long So amongst the Latines Stare in judicio cadere causa Psal 1.5 Impij non stabunt in judicio that is they shall lose their cause now Ioshua stood here praying Ioshua stood here ready to serve and Ioshua stood as accused He shewed me Satan standing at the right hand of Ioshua Foure chiefe combats betwixt God and the Divell We may marke foure singular strifes betwixt God and the Divell about foure singular of the Lords valiant ones The first was betweene God and Satan about Iob cap. 1 The second was betwixt Michael the Archangell and the Divell about the body of Moses Iude 9. The third was betwixt Christ and the Divell about the High-priest Ioshua here The fourth was betwixt Christ and the Divell about the faith of Peter Luc. 22.31 In the first strife betwixt God and the Divell about Iob it might seeme strange that God gave such a way to Satan in this conflict but if we will consider Gods end in it Why God suffered Satan to afflict Iob. we shall see both his wisedome and goodnesse in it for God did not expose Iob to these trials that the Divell might swallow him up but both that he might get the greater glory by this his Champion Iob and that the Church might learne patience by this example yee have heard the patience of Iob Iam. 5.11 The Lord delighted here to see his champion Iob wrestle and to returne victorious God taketh delight to see his children fight with Satan and to put Satan to the foyle the Romane Emperours used to keepe Lyons in cages and they used to cast in condemned persons to them to fight to the death with them wee read in Tertullian how conclamatum est Christiani ad Leones so the Lord keepeth the Divels in Cages and brings not out slaves and condemned wretches to fight with them but his most notable champions whom he knowes will report the Victory and therefore hee delights to behold this conflict The second reason why the Lord put Iob to these hard tryals was for the good of his Church for even as the Physitians keepe the bodies of the condemned to make anatomies of them for the good of others so the Lord kept Iob for this tryall for the good of the Church that they might remember the patience of Iob. The second great strife was betwixt Michael the Archangell and the Divell about the body of Moses A second strife betwixt Christ and Satan about the body of Moses Iude 9. It is strange to see how Satan dealeth with Moses when Moses was living nothing but stone him to death but now when he is dead he would make an Idoll of his body and set it up to be worshipped and that which hee could not effectuate by him when hee was living he goes about to effectuate it now by his dead body It was a great sinne first to kill the Prophets and then to erect Sepulchres to them Matth. 23.29 Woe unto you Scribes and Pharises hypocrites because c. but this is a greater sinne first to kill Moses and then afer his death to labour to make an Idoll of him but the Lord had a great respect to Moses who was faithfull in all his house Heb. 3.5 when hee was living so now when he was dead hee preserved this his body and buried it honorably with his owne hands where the devill knoweth not The third strife betwixt CHRIST and the Devill was about Ioshua the Highpriest Satan accuses Ioshua for standing before the LORD in soiled apparrell but the Lord takes his defence putteth Satan to rebuke putteth new apparell upon Ioshua and setteth a crowne upon his head The fourth strife was about Peters faith Satan sought to winnow Peter as wheat but Christ prayed for Peters faith that it should not faile Luc. 22.31 The devill gave his faith a shrewd blow and sifted him strangely when he made him deny his master thrice But Christ saved him by his intercession We are to make use of these conflicts 2 Cor. 10.13 that God will not suffer us to be tempted above that wee are able God will not suffer us to be tempted above our power but

twelue moneths fiue dayes and sixe houres which sixe houres every fourth yeare maketh up a day and this yeare we call leape yeare these eleven odde dayes are not cast away they are insititij dies or ingrafted daies as a graft is grafted in a tree and they are called the Epact because they are cast to to the end of the year for to reduce the Moones course to the course of the Sunne neither are they left as dies desultorij to runne at randome through all the moneths of the yeare This time of the Epact with them is counted as no time and they illustrate the matter thus The embolimie epact counted as no time A man had thirty sonnes and thirty daughters and three which were neither his sonnes nor his daughters but abortives borne out of time these thirty sonnes and thirty daughters were the dayes the nights of the moneths and the three odde dayes after the third embolimie were reserved as insititij dies untill the next embolimie and were no part of the moneths of the yeare untill the seventh embolimie The spirituall use which the Scripture maketh of the Moone is first to shew us the instabilitie of the world therefore Revel 12.1 the Church is the woman cloathed with the Sunne having the moone under her feet to signifie that the Church shall tread under foote the changeable world Secondly as the Moone changeth so doth the life of man Iob 14. while my change come so Prov. 31.8 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Filii mutationis aperi ostuum in causa filiorum mutationis that is for him that is going to be put to death and as we pray when the Moone changeth Lord send us a good change so should we pray especially when we are ready to die that the Lord would giue us a happie change CHAPTER XXVIII Of their Yeare 2 CHRO 24.23 And it came to passe at the end of the yeare or in the revolution of the yeare that the Host of Assyria came up THe Iewes had a twofold beginning of the reckoning of their yeare the first was from Tishri the second was from Nisan They began their first reckoning from Tishri in the moneth Elul their yeare ended and in this moneth their new yeare began 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Revolutio this was called Tekuphah revolutio anni 1 King 20.26 it was in this moneth that the Kings went forth to battaile 2 Sam. 11.1 And it came to passe when the yeare was expired at the time when Kings went out to battaile They went out to battaile at this time of the yeare because then the heat of the yeare was declining 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mensis Antiquorum and the Chaldees called this moneth Mensis Ethanim id est veterum 1 King 8.2 In this moneth they began to reckon before they came out of Egypt because the Iewes held that the world was created in this moneth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 chaldaicè Pueritia et Hyems this moneth is called Hhoreph pueritia for as Tishri is the beginning of the yeare Gen. 8.22 so the beginning of our age is our childhood Iob 29.4 Their Ecclesiasticall reckoning began in Nisan Their Ecclesiasticall reckoning began in Nisan Exod 12.1 Chron. 12.15 These are they who went over Iordan in the first moneth when Iordan had overstowed all the bankes this was in the moneth Nisan for then the snow melteth upon the mountaines of Libanus and the waters overflow the banks of Iordan Ioh. 4.35 Say ye not there are yet foure moneths and then commeth the harvest that is the Pascha and the Pentecost the first was the beginning of the harvest and the last was the end of the harvest the beginning of the harvest fell in the first moneth of the yeare in Nisan for on the fourteenth day was the Pascha on the fifteenth day they brought in handfuls of new Corne and Zach. 7.1 The word of the Lord came unto Zachariah in the fourth day of the ninth moneth even in Chisleu that is in the ninth from Nisan So the feast of the Tabernacles was kept in the seventh moneth Tishri which is the seventh from Nisan From Nisan they reckoned their feasts What they reckoned from every moneth the reigne of their Kings their contracts bonds and Obligations From Elul answering to our August they reckoned the age of their young beasts which they were to offer to the Lord none of their beasts were offered before Elul Thirdly from Tishri answering to our September they reckoned the seventh yeare of the resting of their land and their Iubilees Vide Buxtor Synag and from this time they reckoned how long their trees were circumcised or uncircumcised Fourthly from Shebat answering to our Ianuary they reckoned all their trees which payed fruit they payed tithe onely of these trees which began to flourish at that time The conclusion of this is Conclusion As the Lord changed the reckoning of the Iewes from Tishri to Nisan because the Iewes then were delivered out of Egypt so the Lord hath changed our reckoning now from the old Sabbath of the Iewes to the new reckoning of our Sabbath because this day our delivery and redemption was finished 2 Cor. 5.17 Old things are passed away behold all things are become new CHAPTER XXIX Of their numbring and manner of counting PRO. 3.6 Wisedome commeth with length of dayes in her right hand THey numbered of old three manner of wayes first by their fingers secondly by letters and thirdly by Ciphers First by their fingers for as their first measure was their hand Esay 40.12 Who hath measured the waters with the hollow of his hand and met out the heavens with his span So their first numbering was by their fingers and Salomon alludeth to this forme Pro. 3.6 Wisedome cōmeth with length of dayes in her right hand The Greeks called this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because they numbered upon their fiue fingers Lib. 2. Fast so Ovidius Seu quia tot digitis per quos numerare Solemus So Invenal writing of Nestor Sua dextra computat annos They numbered upon their ten fingers because no simple number can go beyond nine and the tenth number is the complement of all simple numbers They numbered first with their right hand upon the left because the right was the most fit hand for action for the spirits lie in the right side of the heart and so make the right hand more fit to doe any thing and the bloud lieth more to the left side and therefore the left hand is not so fit for action Salomon saith that the wise mans heart is at his right hand Eccles 10.2 the spirits enableth his hand more to doe and the fooles is at his left hand because there are not so many spirits in the left side of the heart to quicken the hand but when the spirits encline equally to both the sides then he is Itter jad ambidexter 〈◊〉 〈◊〉

example which most resembleth this in the Scripture Per confarreati●nem was that of David when he was old he tooke Abishaig to him 1 King 1.2 Brissonius de ritu nuptiarum Per confarreationem when the bridegroome married the bride the bridegroome tooke a Cake of bread and brake it betwixt him and the bride or some Corne and put betwixt their hands to signifie that they were to breake bread and to liue together in mutuall societie Hosea alludeth to this forme Allusion Cap. 2.3 I bought her for an Homer of Barley So Iesus Christ the husband of his Church married her per confarreationem putting the bread in her hand and marrying her to himselfe in the Sacrament to signifie that he would dwell with her for ever Per coemptionem The third sort was per coemptionem for it was the manner of old that the bridegroome bought the bride for so much and the bride gaue little or no dowrie to the bridegroome so the sonnes of Sichem bought Dina The man gaue the dowrie and not the woman Gen. 34.12 Aske me never so much dowrie and I will giue it so David bought Michol Sauls daughter for so many foreskins of the Philistims 1 Sam. 18.25 And Iacob served seven yeares for Rachel The bride brought onely Donationes vel paraphernalia as chaines bracelets Gen. 24. but the dowrie which they gaue was but a small thing Pharaoh giving Gezar to Salomon it was a present and not a dowrie 1 King 9.16 it is said that Pharaoh tooke Gezar from the Philistims and gaue it to Salomon for a present it should not be translated for a dowrie Exod. 22.17 He shall pay money according to the dowrie of Virgins which is but a little summe fiftie shekels Deut. 22.29 Thus Christ bought his spouse with his bloud Act. 20.29 she was a poore Damsell and had nothing to giue Marriages dissolved after the same manner they were made As their marriages were made by one of these three Ceremonies per usum confarreationem coemptionem So amongst the Romanes Vsurpatio Diffarreatio Renuncipatio the marriage was dissolved after the same manner The first was dissolved usurpatione if the woman whom he had married being his maide before had stayed but three nights from her husband then by the Romane law he might put her away the second was dissolved diffarreatione they brake bread and so departed the third was dissolved renuncipatione they tooke their hands asunder and so departed this the Greekes called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the Latines Divortium The Ceremonies which they used in their Marriages were these first he put a Ring upon her finger 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Postulationes Sponsaliorum Sponsalia sacra ob matrimonium the Hebrewes called this Tebhignoth Kedushim and he said be thou my wife according to the law of Moses and of Israel and this he did before witnesses this was called Subarrhatio this Ring was put upon the fourth finger of the left hand because a veine commeth from the heart to that finger as the Physitians say The day when the bride was married shee tooke the vaile off her face this was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the gifts which were given that day were called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 before she was married she put a vaile upon her face and this was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the gifts which were given to her before the marriage were called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The solemnities in the marriages were these first Divers solemnities used at the marriage they put a crowne upon the head of the bridegroome and then upon the bride and the crowne was made of Roses Mirtle and Ivie and the mother of the bridegroome put this crowne upon his head Cant. 3.11 Goe forth O yee daughters of Sion and behold King Salomon with the crowne wherewith his mother crowned him in the day of his espousals and in the day of the gladnesse of his heart This crowne wherewith the bride and the bridegroome were crowned was but a corruptible crowne but that crowne 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 non pollutus est nomen gemma sic dicta quod in ignem conjectae non consumatur which we shall get in the life to come fadeth not nor falleth not away 1 Pet. 1.4 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a precious stone which if yee cast it in the fire it never consumeth so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 flos amoris a flower that never fadeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 immarcessibilis nunquam marcescens flos quidam sic dictus quod non marcescat In their marriages they had those who accompanied the bridegroome and they were called Socij sponsi the children of the wedding and the Greekes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 circuire All the time of the wedding they might doe nothing but attend the bridegroome they might not fast in the time of the marriage nor mourne Mat. 9.15 Can the children of the wedding mourne so long as the bridegroome is with them Who was the bridegroomes friend He who chiefly attended the bridegroome was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 such a one was he to whom Sampsons wife was given who was called his companion the Chaldie called him Shushebhinah Pronubus or auspex 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pronubus Auspex this was not a friendly part in Sampsons companion to take the bride from him for he that hath the bride is the bridegroome but the friend of the bridegroome which standeth and heareth him rejoyceth greatly because of the voice of the bridegroome Ioh. 3.29 So in the spirituall marriage the Preachers who are Auspices or Pronubi should not seeke the bride to themselues seeking themselues and their owne prayse but let the bridegroome haue the bride VVhat was the chiefe office of the bridegroomes friend They who were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 brought the bride into the tent of the bridegroomes mother to signifie now that she should be in that same place that his mother was in Gen. 24.67 They brought her into the tent of Sara and so the bride brought the bridegroome into her mothers chamber Cant. 3.4 I held him and would not let him goe untill I had brought him to my fathers house and to the chambers of her that conceived me she brought him into her mothers tent to signifie that she should leaue father and mother and cleaue unto her husband They did two things after the marriage first they blessed them and then they sang 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a marriage song rejoycing for their marriage First they blessed them Ruth 4.11 The manner of blessing the bridegroome All the people that were in the gates and the Elders said we are all witnesses and the blessing was this the Lord make the woman that is come into thine house like Rachel and like Leah which two did

facultie sheweth unto it There are some primo-prima principia Some principles in the speculative and some in the practicke faculty in the speculative faculty and some in the practick facultie this is a principle in the speculative facultie Omne totum est majus sua parte and this is the first principle in the practike faculty the will Matth. 7.12 Whatsoever yee would that men should doe to you doe yee even so to them These primo-prima principia are not naturally knowne quoad actum perfectum How the first principles are knowne but they are in potentia propinqua that is they may be most easily knowne for that which is actually perfect in the first degree is alwayes knowne and as soone as the creature existeth so soone they are knowne as the knowledge of an Angel is not potentiall but ever actuall but these first principles are made up without any reasoning discourse or foraigne helpe And as it is naturall for a stone to move downeward although it be not alwayes moving downeward yet because it hath that weight within it selfe and needeth no other helpe to make it move downeward as it needeth of a foraigne helpe to cause it to ascend therefore this motion is said to be naturall to it How the first principles are naturall to the mind So because the mind can make up these principles without any discourse therefore they are sayd to be naturall to it but when we make up a conclusion in a syllogisme the knowledge of this conclusion is not so easily knowne to me but we must borrow some midsts which are more knowne to us to make up this conclusion These first principles are naturally knowne but the conclusion in the syllogisme is ratíonaliter knowne onely by way of discourse First principles are naturally knowne but the conclusions are knowne by discourse These first principles the Divines call rationes eternas dignitates immobiiia principia and the Greekes call them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If the judgement be sound and well disposed then it agreeth to those first principles but if it be corrupt it declineth them It is not necessary that all agree in these first principles for although some be found who deny them yet they stand as principles to those who are of sound judgements children and mad men understand not these first principles yet those who are of sound judgement doe acknowledge them The first principles are not actually but potentially written in the minde These first principles are not actually written in the heart of man but potentially the mind of man is not like a seminarie which containeth in it diverse sorts of seedes neyther is it like the Flintstone which hath the fire lurking within the veynes of it and being strucken upon the steele casteth out the sparkels of fire which lurked in the veynes of it before but it is like unto the eye which being inlightened by the Sunne hath that naturall facultie in it to discerne colours So the mind frameth these principles when the objects are laid before it A difference betweene the first inbred principles and the second inbred principles And out of these primo-prima principia the minde frameth and maketh up secundo-prima principia the difference betwixt these primo-prima principia and secundo-prima is this these primo-prima principia first inbred principles are contained in the conclusions but these secundo-prima principia these second inbred principles are as conclusions contained in the principles now to cleare this by example this is a first inbred principle in the mind whatsoever yee would that men should doe to you doe yee even so to them this is a second imbred principle drawne from the first yee shall not murther this conclusion drawne from the first principle containeth in it this first principle whatsoever yee would men c. So that any man may inferre thus I may not kill my neighbour because I will that no man should kill me here this principle is contained in the conclusion There are other conclusions drawne from these secundo-prima principia Difference betweene the conclusions drawne from the first principles and the conclusions drawne from the second inbred principles which may be called tertiae conclusiones and these are not so easily made up as the first here the conclusions are contained in the principles and not the principles in the conclusions as before example honour thy father and thy mother this is a second principle and this thou shalt rise up before the hoare head Livit. 19.23 is a conclusion of the third sort for this followeth not so clearely as the former conclusion Yee shall rise up before the hoare head therefore yee shall honour your father and your mother but rather this wayes yee shall honour your father and your mother therefore yee shall rise up before the hoare head heare the conclusion is contained in the principle and not contra This law written in the heart of man Conscience what maketh up this which we call conscience which is an inbred light in the mind of man teaching him to follow that which is good and to eschew that which is evill and it is called conscientia quasi concludens scientia and it hath a twofold Act the first is to give testimony to things A twofold act of the conscience whether we have done them well or ill if wee have done them well then it giveth testimony for us Rom. 9.1 my conscience also bearing me witnesse and if we have done evill Greg. Nazain then it testifieth against us Gregory Nazianzen used to call the conscience paedagogum animae for as a Pedagogue waiteth upon a child and commendeth him when he doth well and whippeth him when he doth evill so the conscience when a man sinneth it stingeth him like Hornets Deut. 7.20 but when hee doth well it alloweth him and that which wee call conscience the Syriack calleth it Tira 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Conscientiaa 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 formavit pinxit Rom. 2.15 Which signifieth a paynted thing for the conscience now is like a table in which sundry things are paynted and this sort of writing in the consciences hath not beene unfitly compared to that writing which we write with the juice of an Onion Simile here the letters at the first are not legible but hold the paper to the fire and that maketh the letters legible So these evill deeds which sinke first into the conscience and are not legible yet when the conscience is put to the fire of Gods wrath then they begin to appeare legible and then the Lord setteth their sinnes in order before them Psal 50.21 The second act of the conscience is to binde or loose for even as a man when he is bound hand and foote he cannot stirre out of the place so the light which is in the conscience bindeth the will of man so to doe a thing that he cannot doe any other thing unlesse he sinne against it Rom.