Generatio Physica Metaphysica Hyperphysica first a physicall generation secondly a metaphysicall and thirdly an hyperphysicall physicall generation is this when a mortall man begetteth a sonne and this is done in time metaphysicall generation is this when the mind begetteth a word and this is alwayes done in time but hyperphysicall generation is that eternall generation and this is done before all time and Divinity sheweth reason how shee misapplyeth her physicall and metaphysicall generation to this eternall generation Whether is such a proposition true in Divinity Quest and false in reason the Sonne of God begotten from all eternity true in Divinity the Sonne of God begotten from all eternity false in the court of reason So Mary the Virgin bare a Sonne true in Divinity Mary the Virgin bare a Sonne false in the court of reason That which is true in one Science Answ is not false in another In Israel there was a judicatorie of seventy who judged of matters of greatest weight and there was an inferior judicatory consisting of three and these judged of goods and matters of least moment that which was truly concluded in the highest judicatory was not false in this inferior judicatory although they could not judge of a false Prophet as the great Synedrion did yet they held it not false in the lowest judicatory when the great Synedrion concluded such a one to be a false Prophet So that which is true in Divinity is not false in reason but onely above her reach and if any thing were true in one Science and false in another then verum non esset reciproca affectio entis that is that which hath a being should not bee true and that which is true should not have a being these two propositions should not be converted Veritas supra rationem juxta rationem rationem There is a verity that is above reason and there is a verity which is agreeable to reason and there is a verity that is under reason the first is of things taken up by faith the second is of things taken up by reason the third is of things taken up by sense but there is no verity contrary to reason it is not against reason to beleeve that a Virgin conceived and bare a Sonne but it is above reason What use reason hath in Divinity Wee must not seclude reason altogether from Divinity Christ himselfe used the helpe of reason against the Sadduces and Paul against the Iewes Heb. 7.17 Thou art a Priest for ever after the order of Melchizedek This is revealed by God himselfe that Christ is the King of peace and righteousnesse yet to prove this and to make it manifest to the misbeleeving Iewes he borroweth a helpe of a logicall notation saying which is by interpretation the King of righteousnesse the King of peace Heb. 7.2 So Christ useth reason against the Sadduces God is the God of Abraham Isaack and Iacob hence he inferferreth this consequent that they must live Object But they say that Christ and Paul were immediatly directed by God that they could not erre in their Midsts and conclusions as we doe Ans If Pauls extraordinary calling had given him power to use reason then they had spoken to the purpose but he useth reason as common to him and to all other men whether Apostles or not Apostles But they say Object that Christs authority and Pauls was greater than ours is This wee grant Answ they disputed against those who acknowledged not their authority but yeelded onely to them in respect of the force of the arguments is it not lawfull for us to doe the same against our adversaries which Christ did against the Sadduces and Paul against the Iewes But whatsoever was pronounced by Christ against the Sadduces or by Paul against the Iewes Object it became by and by holy Scripture which we cannot say of our conclusions Although arguments used by Christ and his Apostles became by and by the Word of God Answ yet it will not follow that we may not use these midsts brought forth by reason although they become not Scripture but then that would follow if wee brought forth these principles of reason to make them the object of our saving faith Whether were the Sadduces bound to beleeve this argument of Christs as an article of their faith Quest or not By the force of this consequence as it were the worke of reason they were not bound to beleeve it Ans but as it was proved to them out of the Scriptures they were bound to beleeve it Seeing humane midsts have no force to binde of themselves why are they used in proofe against men Quest This is done for the infirmity of man who is hard to beleeve Answ and the Divine midsts will not serve to refute the naturall man Simile These who have good and perfect sight need no other midst to see by but the light but a man who is of a weake sight and purblind useth Spectacles as a helpe to his sight so the perverse heriticks make us to bring in these humane midsts whereas the midsts taken out of the Word of God should serve by themselves to convince When Christ rose againe Thomas doubted of the resurrection and thought that his body had beene but a Spirit but Christ bearing with his infirmity by this humane midst proveth that hee is flesh because hee may bee touched and felt Observe againe that in Divinity some propositions are merely Divine and some are mixtly Divine These that are merely Divine reason can doe little thing here it can but joyne the tearmes together but it cannot take up these great mysteries example if I were disputing against the Monothelites who denyed that there were two natures in Christ and should reason thus Where there are two natures there are two wils but in Christ there are two natures therefore two wils That in Christ there are two wils this is a proposition merely Divine reason can never take up this yet reason sheweth this much where there are two natures there must bee two wills and it judgeth onely of the connexion of these two but it cannot judge of the verity of this whether there be two wills in Christ or not Quest Yee will say then what doth reason in the verity of these propositions which are merely Divine Ans Reason in a regenerate man concludeth not that to be false which is above her reach but onely admireth and resteth in this great mystery and reformed reason enlightened by the Word of God goeth this farre on that she beleeveth these things to be possible with God which shee cannot comprehend but reason in a corrupt man will scorne and mocke these things which shee cannot comprehend as the Stoicke called Paul a babler Act. 17.18 when hee disputed against them for the resurrection and called it a new doctrine In these propositions againe which are mixtly Divine reason hath a further hand example No naturall body can be in moe places at
once Christs body is a naturall body therefore it cannot be in moe places at once this is mixtly Divine for the properties of a naturall body sheweth us that it cannot be in moe places at once and the Scripture also sheweth us that Christs body is a naturall body Quest But is not this a mixture of Divinity and humane reason together when wee borrow a midst out of the Scriptures and then confirme the selfe same thing by reason Answ This maketh not a mixture of Divinity and philosophie but maketh onely philosophie to serve Divinity When we use reason to helpe our weaknesse we doe not ground our faith upon reason or upon the light of nature but upon that supernaturall light and the light of nature commeth in Simile but as in the second roome to confirme our weaknesse and as we ascribe not the price of the Ring or the worthinesse of it to the Hammer which beateth it out but to the Gold it selfe so our faith is not grounded upon humane reason or the light of nature but upon the Word of God it selfe How can reason serve in Divinity seeing the naturall man perceiveth not the things of God Quest and the greater Philosophers the greater enemies of grace Ans Wee must distinguish inter concretum abstractum betwixt philosophie and the Philosopher many of the Philosophers oppugned the mysteries of Divinity by their corrupt and naturall reason but true philosophie impugneth it not and the greater light extinguisheth not the lesser and verity doth not contradict it selfe and truth in philosophie is but the footestep of that truth which is in God by way of excellency Conclusi The conclusion of this is contra rationem nemo sobrius dicit contra scripturam nemo christianus contra ecclesiam nemo pacificus we must learne then to give every one of these their owne place and not to reject reason altogether from Divinity but to captivate her and make her a handmaid to Divinity EXERCITAT III That the end of Divinity here consisteth rather in practise than in contemplation Luke 11.28 Blessed are they that heare the Word of God and keepe it THe end of our Divinity here consisteth in doing rather than contemplation If we speake properly doing is not in the understanding but in the will when reason divideth The understanding is speculative and setteth the will on worke compoundeth or frameth any proposition within it selfe then the understanding is not sayd properly to doe but contenting it selfe within it selfe then it is speculative but when the understanding setteth the will on worke then the will doth the understanding but directeth the will and when the understanding reasoneth within it selfe Actus elicitus imperatus they call this actus elicitus but when the understanding setteth the will on worke they call this actus imperatus A proposition in Divinity commandeth practise virtually or formally A proposition in Divinity commandeth us eyther virtually to practise or else formally Virtually it commandeth us to practise example This is life eternall to know thee to be the onely true God and whom thou hast sent Christ Ioh. 17.3.11 This is a proposition which virtually includeth in it practise for as the Hebrewes say verba notitiae includunt verba affectus Words of knowledge include words of affection if it be life eternall for us to know God then it is life eternall also for us to love God This proposition againe in Divinity Thou shalt love the Lord thy God with all thine heart and with all thy soule and with all thy mind Matth. 22.37 and thy neighbour as thy selfe vers 39. commandeth practise formally Secondly a proposition in Divinity urgeth practise eyther mediatly or immediately mediatly A proposition in Divinity commandeth practise mediately or immediately as God is summum bonum the chiefe good out of this mediate proposition we gather an immediate therefore we are to love him above all things Thirdly these conclusions in Divinity which conclude for practise If the conclusions be practicke the propositions must be practicke the propositions out of which they are drawne must also be for practise and not for contemplation nam nihil agit extra genus suum as they say in the Schooles as we cannot gather grapes of thornes or figgs of thistels Matth. 7.16 So new wine cannot be the cause why the Apostles spake with divers tongues Act. 2. So we cannot gather conclusions of practise from speculative propositions Fourthly these rules which serve to direct men to practise may be called rules of practise as the Carpenters line in his hand is a line of practise The word of God is a line and rule of practise because it leadeth him to practise So the Word of God is the line by the which wee should walke therefore it is a rule of practise Gal. 6.6 As many as walke according to this rule peace be unto them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to worke by rule or line 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Word is the rule of our working therefore it teacheth us practise But it may be said Object that contemplation is the end of Divinity in heaven to see God face to face therefore is the end of our Divinity here upon earth Answ Contemplation in heaven leadeth us alwayes to practise and they can never be separate for as below here those Sciences which we call inspectrices as the mathematicks physicke and such whose end consisteth not in doing are the parents of morall philosophie and of doing for by these we take up the nature of things the goodnesse and the truth of them and then we begin to esteeme of them and love them when wee know them so that contemplation bringeth forth alwayes practise The glorified Saints in heaven comming nearer to the first cause esteeme more highly of him and therefore they love him more sincerely and returne all praise to him Object But it may seeme that contemplation is more excellent than practise for Mary is preferred unto Martha Mary for her contemplation to Martha for her action Answ When Mary and Martha are compared together they resemble not the contemplative and the active life but the naturall and spirituall life Mary careth for the spirituall life and Martha for the naturall Did not Mary care for practise as well as Martha sate shee not at Christs feete that shee might learne practise that she might wash them with her teares and wipe them with her haire And because practise is joyned alwayes with knowledge therefore the wisedome which is proper to the understanding is ascribed sometimes to the will Iob. 28.28 to depart from evill is understanding and therefore it is that justice and judgement are joyned together in the Scripture and they are called fooles who doe not according to their knowledge And Salomon saith Eccle. 10.2 The heart of a wise man is at his right hand because his heart teacheth his hand to put things in practise The end of
judaizing in this point Commandement IIII. EXERCITAT XIX Of the Passeover Levit. 23.5 In the fourteenth day of the first moneth is the Lords passover How the Passeover pertaineth to the fourth Commandement THe passeover as it was a sacrifice and a sacrament it is an appendix of the second Commandement but the time of it set downe here is an appendix of the fourth Commandement The word Passeover taken diversly This word Passeover is taken sundry wayes in the Scripture First for passing over because the Angell passed over the houses of the Israelites and destroyed them not Exod. 12.11 It is the Lords passeover Secondly Passeover is taken for those actions which were done about the passeover as killing the lambe sprinkling of the blood eating of it and such Matth. 26.17 Thirdly for the feast which was annexed to the Passeover 2 Chro. 35.11 They killed the Passeover and the Priests sprinkled the blood c. This was for the feast of the Passeover Fourthly for the Lambe killed at the Passeover Matth. 26.19 And they made ready the Passeover That is the Lambe which was killed at the Passeover so Marc. 14.12 They killed the Passeover Lastly for the time of the Passeover as Luc. 22.1 They had in this Passeover unleavened bread a Lamb bitter herbes and a cup in which they did drinke First they had unleavened bread The unleavened bread called the poores bread this unleavened bread was panis pauperum the poores bread Deut. 13.6 Yet the Lord taketh this unleavned bread for the Sacrament it was a great change Why they had unleavened bread in the Passeover when Moses rod which was the shepheards rod was made the rod of the Lord so this was a great change when he tooke the poores bread and made it this bread of his Sacrament they were commanded to eate the bread in remembrance of their hastening out of Egypt when they had no leisure to ferment it but Christ changed it to another sort of remembrance to be a memorall of his death in the Sacrament 1 Cor. 11 24. Doe this in remembrance of me It must be unleavened bread for leavened bread signified either Hypocrisie or malice David calleth a wicked man A leavened person Psal 71.4 So a leavened heart Psal 73.21 So Matt. 16.6 Beware of the leaven of the Pharisees and 1 Cor. 5.7 Purge out the old leaven Then they eate it with bitter herbes Why eaten with sowre herbes to put them in remembrance of their affliction in Egypt and Ieremiah seemeth to allude to this Lament 3.15 Allusion He hath filled me with bitternesse he hath made me drunken with worme wood Quest Whether was the cup in the paschall supper a Sacramentall Cup or not Answ Not Whether the Cup in the Passeover was a Sacramentall Cup or not for there is no mention made of it in the institution the Lord commandeth to take a Lambe unleavened bread and bitter herbes but not a word of the Cup wherefore this cup was but their common Cup in which they used to drinke It may be said Obj. that the Master of the familie blessed this Cup. Answ This was not constitutiva sanctificatio but invocativa Sanctificatio Constitutio Invocatio it is constitutiva invocatio that maketh it a Sacrament accedat verbum ad elementum et fiet Sacramentum saith Augustine and when it wanteth the word of institution then it cannot be a Sacrament it is true that Christ transferred this cup Many things that are common changed to a holy use and made it Sacramentall under the Gospell but it was not sacramentall under the Law it was onely a common cup the water which they dranke out of the Rocke was a Sacrament to them 1 Cor. 10.4 and it was also common water for their beasts drunke of it So this was but a common Cup to them but Christ made it Sacramentall somethings againe which were Sacramentall to them were common at Christs Supper as the eating of bitter herbes Last it was not a Sacramentall Cup for the blood of the Paschall Lamb signified the blood of Christ there are not two things appointed in the Sacrament to signifie one thing What things were proper to the Passeover in Egypt and what proper to it in Canaan Things proper to the Passeover in Egypt were first they eate the Passeover in their severall houses when they were in Egypt but afterwards they were bound to eate it in Ierusalem onely Deut. 16.5.6 2 Chro. 35. Secondly in Egypt the blood was sprinkled upon the Lintels of the doores but afterwards it was sprinkled upon the Altar 2 Chro. 35. and then the Master of the house caused to bring backe the Lamb to his house and eate it with his family Luc. 22.7.8 Thirdly in Egypt they stood when they eat the Paschall Lambe with their loines girt and their staves in their hands to signifie that they were to make haste away Allusion and Esay alludeth to this Esay 52.12 For yee shall not goe out with haste nor goe by flight but when they came to Canaan they sate when they eate the Passeover Quest Their sitting at the Passeover was not a significative Ceremony Whether was their sitting a significative ceremony or not when they eate the Passeover in Canaan Answ Seven memorable Passeovers Not it was onely after the custome of men when they sit to eate meat There were sundry memorable Passeovers The first in Egypt the second in the Wildernesse the third in the dayes of Ioshua Cap. 5.10 the forth in the dayes of Hezekiah 2 Chro. 30. the fift in the dayes of Iosiah where there was not such a Passeover holden from the dayes of the Iudges that judged Israel nor in all the dayes of the Kings of Israel 2 King 23.22 The Sixt after they returned from the captivity Ezra 6.9 The last Passeover was that which Iesus kept with his Disciples Luc. 22. where he put an end to the Passeover and instituted his owne Supper in the place of it Quest Whether was the Lambe which was killed at the Passeover a Sacrament or a sacrifice Answ The most hold that it was not a sacrifice and their reasons are these Reas 1 First it might be killed by others than by the Priest therefore it was not a Sacrament Reas 2 Secondly Exod. 8.26 It was abhomination for the Israelites to sacrifice in Egypt but the paschall Lambe was eaten in Egypt therefore the paschall Lambe was not a sacrifice Reas 3 Thirdly a Sacrament differeth from a sacrifice for in a sacrifice we offer to God and in a Sacrament wee receive from God the Paschall Lambe was a Sacrament therefore it could not be a sacrifice Reas 4 Fourthly that which was eaten of the sacrifice was eaten onely in the Temple but the Paschall lambe was eaten out of the Temple therefore it was not a sacrifice Answ Now for answer to the first after that they came out of Egypt and the priesthood was setled the
Idols as he ascended by degrees so the admonitions did grow by degrees from justice to haue a care of religion and as the Iewes had Psalmos gradnum Psalmes of degrees which they sang when they ascended to the Temple so these were admonitiones graduum that he should not pervert justice that he should absteine from Idolatrie that he should not plant a groue nor erect a pillar for Idolatrous worship and that he should not sacrifice to Idols The twelue Princes of Israel sat round about this throne and Christ alludeth to this forme Allusion yee shall sit upon twelue thrones judging the twelue tribes Luk. 22.30 A comparison betwixt Salomon and Christ Now let us compare Salomon with Christ First in their name Salomon was jejidia beloved of God but Christ was the onely beloved sonne of his Father Secondly in his anointing Salomon was onely anointed and all the rest of his brethren secluded from the Kingdome but we are anointed by Christ and receiue grace for grace from him Ioh. 1.16 and are made coheires with him Rom. 8.17 in his Kingdome here is a greater than Salomon Thirdly Salomon was crowned his Father being aliue here was Leo catulus Leonis the Lyon and the Lyons whelp so Christ thought it not robbery to be equall with the Father and to reigne with him Phil. 2.6 here is a greater than Salomon Fourthly Salomon was obedient to his Parents so Christ Ioh. 8.49 I honour my Father that is my heavenly Father and he went home and was obedient to his Parents Luk. 2.51 Here is a greater than Salomon Fiftly by Salomons mariage friendship was made up betwixt Egypt and Israel but Christ marrying his Church friendship is made up betwixt God and man here is a greater than Salomon Sixtly in the extent of his Kingdome Salomons Kingdome reached but from the Mediterran Sea to Euphrates but Christs Kingdome reacheth to the ends of the earth Psal 2.8 I will giue thee the ends of the earth for a possession here is a greater than Salomon Salomon exceeded all the Princes of the world in riches but in Christ are hid all the treasures of wisedome and knowledge Col. 2.3 here is a greater than Salomon Let us compare Salomons pietie and Christs Christ and Salomon compared in pietie Salomon built the Temple but Christ was both the Temple Priest Sacrifice and Altar Salomon offered an hundreth thousand Bullockes but Christ offered a greater Sacrifice even himselfe upon the Crosse here is a greater than Salomon The Kings of the earth were subject unto him but Christ Revel 17.14 had written upon the hemme of his garment Rex regum Dominus dominantium the lowest thing which is in Christ is aboue all the Princes of the earth here is a greater than Salomon When Salomon went to the Temple he had foure and twentie thousand to guard him with their Targets out of Libanus 1 Chro. 27.1 and 2 Chro. 11.12 and when he went to bed he had threescore valiant men about him of the valiant of Israel Cant. 3.7 But Christ hath ten thousand times ten thousand and thousands of thousands of Angels attending him Revel 5.11 here is a greater than Salomon Let us compare them in their wisedome Salomon for his wisedome had a large heart like the sand of the sea Christ and Salomon compared in wisedome 1 King 4.29 Obserue his wisedome in deciding the matter betwixt the two women 1 King 3. the thing was done in the night there were no witnesses no probable conjectures favouring the one more than the other the allegations of the Mothers both alike no difference betweene the childrens age Salomon gathered that shee was the mother who had the bowels of compassion towards the infant Counsell in the heart of man is like deepe waters but a man of understanding will draw it out Pro. 20. 5. Salomon by his understanding drew out here who was the mother of the living childe but he must haue some meanes whereby to know this but Christ to whom darkenesse is as light he seeth the secrets of the heart and all things are naked before him Heb. 4.13 here is a greater than Salomon His Iustice in punishing Ioab and putting Abiathar from the Priesthood but Christ shall put downe all his enemies and purge his Church of hirelings Mat. 21.12 here is a greater than Salomon Lastly all the earth shall be blessed in Salomon When the Iewes blesse any man they pray for him after this manner Beneficus sit tibi Deus ac liberalis ut praestitit se erga servum suum Salomonem this was but fulfilled in type in Salomon but the truth was fulfilled in Christ Esa 65.16 He who blesseth himselfe on the earth shall blesse himselfe in the God of truth he concludeth this Psalme for Salomon Amen Amen Psal 72.19 Salomon was not he that could effectuate the prayers of the Church but Christ is that true and faithfull witnesse who is yea and Amen Revel 3.14 Quest Arguments prooving Salomons repentance Salomon being such a vive type of Christ whether might he haue beene thought to haue beene a reprobate or not Answ He cannot be thought to be a reprobate for first Reason 1 He was the Penman of the Holy Ghost they were holy men Luk. 1.70 As he spake by his holy Prophets Reason 2 The Lord heard Salomons prayer and accepted of his sacrifices 1 King 3.6 which he never did in any oblation of the wicked Esay 1.11.12.13 so Ioh. 9.31 We know that God heareth not sinners See Pro. 15.8 that is Impenitent sinners Reason 3 Thirdly He is set downe as an example of Imitation 2 Chro. 11.17 Rehoboam in the first three yeares of his Raigne followed the footsteps of David and Salomon hence it followeth Salomon set downe as an example of good that Salomon being set downe as an example of Imitation for good that he died a penitent and reconciled to God and as the evill beginnings of Manassch discommended the evill end of Ammon so the good beginnings of Rehoboam commended the good end of Salomon When the Kings of Iuda and Israel are set downe for examples these Rules are to be observed Rules to be observed concerning examples First when the wicked father liueth in his sinnes and Regula 1 dieth in his sinnes and his sonne is said to walke in his wayes and follow his example then the bad sonne died miserably as his father died 2 King 15.9 Zachariah is said to haue done that which was evill in the sight of the Lord as his fathers had done he departed not from the sinnes of Ieroboam the sonne of Nebat who made Israel to sinne Secondly when the wicked King repenteth him of Regula 2 his sinnes and his bad sonne is said to follow his example then it is to be understood that he followed his example in his first yeares and sinfull dayes Example 2 King 21.20 it is said of Ammon that he walked in all the wayes that
cont haer 18. the Egyptians used at the Equinoxe in the Spring to take vermilion and to rubbe over all their trees and houses with it saying that at that time of the yeere the fire had almost burnt up all Egypt and therefore they use this as a signe in remembrance of their deliverance So the Lord commanded Ezekiel to set a marke upon those of Ierusalem that mourned whom he was minded to saue Ezek. 9.4 Quest But what was the reason that he set not a marke of destruction upon them that were to be destroyed as he set upon these who were to be saved Answ The reason was God did not marke those who were to be destroyed because of their great number because of the great number that was to be destroyed in respect of the handfull that was to be saved for where there was one to be saved there was a hundred to be destroyed there were but seven thousand who bowed not their knee to Baall and of the great multitude that came out of Egypt onely two entred into the land of Canaan And Revel 7.4 of all the Tribes of Israel there were but one hundred and fortie foure thousand sealed in the fore-head And in Ieremies time it was very hard to find one that executed judgement in all the streetes of Ierusalem Ier. 5.1 There were a few good men at that time as Ieremie himselfe Ebedmelech the Blackmoore Vriah the Prophet and the Rechabites But the most of the rest were naught and if Ierusalem had beene searched few had been found in it And this was a griefe to the Prophet Micah which made him to complaine that hee could not get a cluster to eate Mica 7.1 meaning that the good men were perished out of the earth The Heathen learned this of the people of God to marke those who were to be saved with the letter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and these that were condemned with the letter θ theta The heathen marked the condemned with theta and them that were absolved in judgement with tau Ascon pad It was the custome of the ancient warriors when they returned from battaile he who kept the register of their names marked the names of those who returned safe with the letter tau and the names of those who were wanting with the letter theta the Latines learned this from the Grecians the Grecians from the Egyptians and the Egyptians from the people of God Persius Si potis es vitio nigrum praefigere theta The Iewes put not two to death in one day but for the same crime They put not two to death in one day except they were guiltie of one crime and they giue this example If a man had lien with the Priests daughter he and she were not put to death both in one day because she was guiltie of a greater sinne then he therefore she was to be burnt quicke but he was not to be put to death that day neither was he burnt quicke as she was Quest How came it to passe then that they put Christ and the two theeves to death in one day seing Christ was condemned for affecting the Kingdome and the theeves for theft Answ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seditiosi Mark 15.7 á 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seditio factio Christ and the two theeves were condemned for one fault because they were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 troublers of the peace of the Kingdome and therefore the theife said thou art 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the same condemnation Luke 23.40 Barrabas was a murtherer and so should haue dyed by the sword 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Effractores but because he made insurrection and troubled the common peace therefore he was to be crucified And the Hebrewes call these perizim effractores and the Rabbins called them listin from the Greeke word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they tooke armes to trouble the peace of the Common-wealth and they used to crucifie all these who troubled the Kingdome and made insurrection CHAPTER XL. Of their Capitall punishments IOSH. 7.25 And all Israel stoned him with stones and burned them with fire after they had stoned them with stones THere were sundry sorts of punishments inflicted upon malefactors by the house of judgement among the Iewes Some of them were burnt some of them were strangled some of them were stoned and some of them were beheaded and some of them were drowned He that lay with his mother or daughter in law the wife of his sonne or with a maide that was betrothed Who were stoned Deut. 22.24 Or if a woman bowed downe to a beast Levit. 20.16 so the blasphemer Levit. 24.14 and Idolater Deut. 17.5 So he who offered his seed to Molech Levit. 20.2 He that had the spirit of divination or was a wizard Levit. 20.27 He that profaned the Sabbath he that cursed his father or his mother Levit. 20.9 so the disobedient sonne was stoned to death Deut. 21.21 He that perswaded or enticed others to Idolatry Deut. 13.1 all these were stoned to death First the Priests daughter if she committed adulterie Secondly he who lay with his owne daughter Who were burne Thirdly he who lay with his sonnes wife Fourthly he who lay with his daughters daughter or with the daughter of his wiues daughter Fifthly he who lay with his mother in law or with the mother of his mother in law or hee who lay with the mother of his father in law his wife being yet aliue even all these were burnt Iosh 7 15. He that is taken with a cursed thing shall be burnt with fire and vers 25. all Israel stoned him with stones first he was stoned and then burnt Who were beheaded Those who killed were beheaded and those who fell away to Idolatry Who were strangled The fourth sort of punishment was strangling which was the lightest sort of punishment capital among the Iewes First he who did strike his father or his mother Secōdly he who stole a man in Israel Deut. 24.7 Thirdly any old man who hearkened not to the voice of the Synedrion Fourthly a false Prophet and he who lay with another mans wife Fiftly he who defiled the Priests daughter all these were strangled And the Iewes say wheresoever this punishment is set down let his bloud be upon his owne head it is to be understood of stoning but where the phrase is found let him die the death and the punishment not set downe in particular then it is to be understood of strangling But this holdeth not it is said Exod. 21.12 he that smiteth a man that he die shall surely bee put to death so it is said that the adulterer shall die the death yet he was not strangled but stoned Ezek. 16.40 Ioh. 8.45 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 crucifigere 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Crux 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Arbor 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This strangling the Romanes changed into crucifying which was called Zacaph crucifigere and the crosse was
anger it flyeth for feare it groweth slow for griefe and spreadeth it selfe abroad for joy and in shame it maketh the face to blush The life is in the blood therefore David saith Psal 30.10 What profit is in my blood that is in my life and Virgil calleth it the purpure soule God taught his people to abstaine from blood for two reasons First Why God would have his people abstaine from blood in reverence of the blood of Christ which was to expiate their sinnes wherefore the blood was called the atonement of the soule Levit. chap. 17.11 that is the soule or the life of the beast is made the ransome for the soule or life of man and therefore it should not be eaten and for this cause they were commanded to cover it in the earth with dust contrary to this is that Iob 16.18 They were to cover the blood Let not the earth cover my blood and Ezek. 24.7 8. Their blood is in the midst of her she set it upon the top of a Rocke she powered it not upon the ground to cover it with dust that it might cause fury to come up to take vengeance I have set her blood upon the top of a Rocke that it should not be covered But in this respect it is not an appendix of the sixt Commandement but in another respect the Lord commanded them to abstaine from blood and not to eate it to teach them to abstaine from cruelty and then it is a ceremoniall appendix of the sixt Commandement How the Romans by degrees became cruell The corruption of man is such when he beholdeth cruell things then he beginneth to be more cruell the Romanes used at the first to set wild beasts upon the stage to kill one another and after this they came to be delighted to see Gladiators and Fensers kill one another and thirdly they delighted to see men cast unto the wild beasts so that from the sight of killing of beasts they delighted to see men killed and so from eating of blood they might have beene drawne to cruelty and shedding of the blood of men for those who are but acquainted with the shedding of the blood of Beasts doe care little for the shedding of the blood of men Nimrod was a mighty hunter Gen. 10.9 and then he became a cruell murtherer of men Pythagoras that he might teach men to abstaine from blood taught men alwayes to abstaine from the shedding of the blood of Beasts Obj. It may be said where the reason of the law is perpetuall the law is perpetuall ye shall eat no blood because the life is in the blood this reason is perpetuall therefore this law may seeme to be perpetuall Answ What part of this Law is morall Thus much of the law is perpetuall that they should not eat membrum de vivo or while it is palpitans sanguis that is the morall precept Ezek. 33.25 Yee eat with the blood which must be understood ye eate while the life is in the blood this is a breach of the morall precept and it is joyned here by the Prophet with other morall transgressions Yee lift up your eyes to your Idols yee shed blood and yee eate blood But this is the Ceremoniall part simply to eat blood the Lord commandeth to give that which dyed of it selfe to the stranger Deut. 14.21 But if this were a morall precept simply to abstaine from Blood then no stranger might eat Blood or eate that which dyed of it selfe To eat blood simply was not a morall Law and the Apostles Act. 15.20 renued this precept of abstinence from blood Why the Apostles renued this precept and they give this to be the reason vers 21. For Moses of old time had in every citie those that preach him being read in their Synagogues every Sabbath day that is seeing Moses ceremoniall law is yet professed by the Iewes ye must beare with the weake Iewes untill ye and they be fully united and this occasion being taken away the law ceaseth He commanded the Iewes to abstaine from blood Why he commanded the Iewes to abstaine from blood because the Church was in her infancy yet therefore to command the Iewes still to abstaine from blood it is even all one as if one should command that a man should be continually nursed with milke because he suckt milke when he was a child Quest Why did not the Apostles forbid them to abstaine from fat as well as from blood Seeing to eate the fat was forbidden in Moses Law as well as to eate the blood Answ This precept of abstinence from blood was given to Noah and it was one of the seven precepts Why the Apostle commanded abstinence from blood but abstinence from fat was not commanded untill the ceremoniall law was given Levit. 3.16.17 and because the Iewes esteemed more of this interdiction of eating of blood therefore the Apostles commanded them abstinence from it Tertulian in his Apology for the Christians showeth that they would not eate blood or strangled Tertullian in Apolog. c. 9. and that the heathen used to come to them with bottles of blood and to force them to drinke of it by this it appeared that the Christians in his time abstained from blood but Beatus Renanus commenting upon that place of Tertullian noteth well that the Christians were too superstitious in that Nam citraâ—scandalum Iudaeorum fuit inscitia servare they were bound onely to abstaine from blood that they might not offend the Iewes Ob. But Blandina the Martyer abstained from blood Answ The reason of this was the danger of future scandall which might follow for the Christians were charged by the Pagans that they spilt the blood of Infants did drinke it now if she had not abstained from blood how could she have contested with the Pagans How the Pagans charged the Christians with drinking of blood It is not likely that we drinke the blood of Infants who abstaine from the blood of beasts the Councell of Orleance is justly censured for renuing this abstinence from blood as Iudaizing in this point Conclusion The conclusion of this is the Lord by degrees trained up his people to be mercifull as he forbad them to kill the damme sitting upon the young ones so he would not have the flesh of the beast eaten that killed a man and hee forbiddeth to eate that which is torne of beasts Exod. 22.21 And here he forbiddeth them to eate blood EXERCITAT XXVII That the Jewes might not seethe a Kid in the mothers milke to teach them not to be cruell A ceremoniall appendix of Command 6. Exod. 23.19 Thou shalt not seeth a Kid in the mothers milke A Philosopher in Egypt asked a Iew upon a time why the Iewes abstained from Swines flesh and would eate none of that which was holden to be most wholsome the Iew answered him by another question What was the reason why the Egyptians had so many Hieroglyphickes and the Pythagoreans
proselytae and they were called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but those who were Iewes both by father and mother were called Hebraei ex Hebreaes Phil. 3.5 an Hebrew of an Hebrew that is both by father and mother they were Hebrewes and they were called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Two sorts of Proselytes The Proselytes that were converted from Gentilisme to Iudaisme were of two sorts if they were newly converted they were called Gerim which the Seventie translate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Extrantus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Inhabitans 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Inquilinus if they had dwelt long amongst them then they were called Toshibhim inquilini and the Seventie translate them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as yee would say Parishioners such a stranger was Achir Iudith 14. who beleeved in God and was circumcised Those Proselytes who were converted to the faith and continued in the faith of their Parents 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gentilis fundamentalis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iudigena they were called Goignikkere Gentiles fundamentales that is Gentiles who embraced the grounds of Religion and these became Ezrahhim Indigenae When the Proselytes might enter into the Congregation These Proselytes although they were converted yet they might not enter into the Congregation untill the third generation that is they might beare no publicke charge untill that time God himselfe distinguished the Edomite and the Egyptian from other strangers Deut. 23.7 Edomites and Egyptians distinguished from other strangers He will not haue his people to account them as other strangers Thou shalt not abhorre an Edomite because he is thy brother and hence we may see The reasons why Herod might be King why the Iewes might choose Herod for their King First because he was an Idumean their brother secondly because he was the sonne of Parents who were Proselytes Antipar Antipas both Proselytes Thirdly he himselfe was a Iew by profession and standing in the third generation therefore he might enter into the Congregation and they might choose him for their King Herodiani certaine wicked Iewes tooke Herod for their Messias now if Herod had not beene accounted a Iew they would never haue acknowledged him for their Messias The name of a Iew is taken sometimes largely The name Iew taken strictly or largely and sometimes strictly when it is taken largely it comprehendeth all which were Iewes by profession Esth 8.17 many became Iewes Sometimes againe it is taken more strictly for those Iewes who dwelt on the west side of Iordan and they were called Iudaei Hierosolymitani the Iewes that dwelt about Ierusalem Luk. 3.1 Pilate was governour of Iuda and Herod of Galilie Iuda here is strictly taken but sometimes Herod is called King of the Iewes here it is largely taken Mat. 2.1 So the name Gentile is taken sometime strictly The name Gentile taken strictly or largely as Paul applieth it to the converted Gentiles Galat. 2.12 but when Christ said Goe not into the way of the Gentiles Mat. 10.5 Here it is taken largely for all the Gentiles Object But Iosephus calleth Herod but a private man Lib. 14 cap. 11. c. 17. therefore it may seeme that the Iewes never acknowledged Herod for their King and the Iewes said of Herod Quòd non est rex neque filius regis Answ Why Herod was called a private man The reason why he was called a private man was this because he was not descended of the Priests for at that time the posteritie of David carried no sway amongst the people but onely the posteritie of the Priests and whosoever were not Priests 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Populus terra were called Gnim haaretz populus terrae see Iosephus lib. 14. cap. 12. If yee will respect Herods first descent then he may be called Alienigena and not Iudaeus in his first descent he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and transcriptus and his Kingdome may be called Malcoth Hagerim 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the reigne of a stranger but because Herods father and grandfather were not altogether strangers from the people of God for they were Edomites and Proselytes therefore he was not reckoned as a stranger but it fell out amongst the Iewes as it did amongst the Romanes and Athenians that those who were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and adscriptitij were alwayes hated of those who were naturall and inbred Citizens So the Iewes hated those who were Proselytes because of the old hatred that was betwixt the Iewes and the Gentiles and they made a Canon amongst them Vt caverent sibi in decimam generationem a Proselytis Conclusion We may conclude this point then that the Iewes might safely choose Herod for their King now being a Iew by profession and descended of Parents who were Iewes by profession and the latter Iewes distinguished not well betwixt Ger and Goi who reckoned Herod ever to be a stranger CHAPTER XII Whether Ishbosheth was a Rebell in affecting the Kingdome or not 2 Sam. 2.8 But Abner the sonne of Ner Captaine of Sauls Host tooke Ishbosheth the sonne of Saul and brought him over to Mahanaim and he made him King over Gilead c. IT may be said of Ishbosheth Their reasons who hold that Ishbosheth sinned not in taking the Kingdome that he was no Rebell in accepting of the Kingdome after his father Saul was dead for first he was his fathers eldest sonne now liuing and by the law of Nations the first borne or he that was in place of the first borne did succeede The first borne by the law of Nations succeeded in the Kingdome Exod. 11.5 and 1 King 2.15 And so amongst the Edomites the first borne succeeded in the Kingdome 2 King 3.27 he tooke his eldest sonne who should haue reigned in his stead and offered him for a burnt offering upon the wall Secondly Ishbosheth had the consent almost of all the people for eleven tribes acknowledged him for their King Thirdly he had good successe amongst his Subjects The successe that Ishbosheth had first in Mahanaim then amongst the Giliadites thirdly amongst the Ashurites fourthly in Izreel fiftly in Iuda and Benjamin and lastly over all Israel 2 Sam. 2.9 Fourthly he reigned seven yeares amongst them and by that it may seeme that it was a setled Kingdome The thing that may be alledged against him is this Object that Mephibosheth was the sonne of the eldest brother and therefore by right should haue succeeded before him But Mephibosheth was a lame man Answ and an impotent creature and was not fit for Government and therefore by right the Kingdome succeeded to Ishbosheth Inst And if it be said that David was appointed King by the Lord we may say that Ishbosheth knew nothing of this Ans and he was in bonafide and moreover David calleth him a righteous person 2 Sam. 4.9 therefore it may seeme that he did not usurpe or affect the
is said there that they buried him in Timnath-herah but Iudg. 2.9 they buried him in Timnath-heres Here 's is called the Citie of the Sunne 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sol. and they changed the name of the Towne because Ioshua was buried there whose sepulchre had the picture of the Sun drawne upon it as the Iewes write and the sepulchre of Elisha was knowne by it selfe in the fields 2 King 13.21 Fourthly they were at great charges in burying of their dead it was so great that many times their friends refused to bury them therefore Gamaliel who was a man of power and credit amongst them restrained this Nicodemus sent for an huÌ„dreth pound weight of Myrrhe and Aloes to embalme Christ Ioh. 19.39 and Christ alloweth the fact of Marie Mat. 26.10 when she poured the boxe of precious oyntment upon his head Why trouble ye the woman for she hath wrought a good worke upon me and Gamaliel ordained that none should be wrapped in silke but all in linnen and no gold put upon them Cicero lib. 2. de ll So amongst the Romans they were glad to diminish these charges tria si velit recinia vincula purpurea decem tibicines plus ne adhibeto Lastly They comforted the living after the dead were buried after the buriall was ended they used to comfort the living after this manner first sit consolatio tua in Caelis secondly quis audet deo dicere quid fecisti thirdly they repeated these words of Esay chap. 25.8 he will swallow up death in victorie and wipe away all teares from their faces and Psal 72.16 they shall flourish and spring againe as the grasse on the earth they bâ—leeved the resurrection of the bodie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Domus viventium therefore they called the Church-yard Beth chaijm domus viventium and as our soules lodge but a while in the bodie as in a tabernacle 2 Cor. 5.1 so our bodies lodge but a while in â—he graue as in a tabernacle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Act. 2.26 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 my flesh resteth in hope as in a tabernacle and then they cryed Zacor ki gnapher anachun 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dominus penset jacturam tuam remember that we are but dust and they conclude with this of Iob 1. the Lord hath given the Lord hath taken blessed be the name of the Lord. When their little children died they used not many speeches of consolation but onely said the Lord recompence thy losse Iob hath a notable saying I came naked out of my mothers wombe and I shall goe naked thither againe How shall I goe thither againe it is not taken for the same place but for the same condition hence it is that the inferior parts of the earth are called both the mothers wombe and the graue Psal 139.15 I was curiously wrought in the lower parts of the earth that is in my mothers wombe Ephes 4.9 Christ is said to descend into the lower parts of the earth that is into his mothers wombe and see the affinitie betwixt the belly and the graue Christ joyneth them together Mat. 12. As Ionas was three dayes and three nights in the belly of the Whale so shall the sonne of man be in the heart of the earth and Salomon Prov. 30. joyneth them together there are three things that are not satisfied the graue and the barren wombe c. Conclusion The conclusion of this is let us remember Iob 30.23 that the graue is domus constitutionis omni vivo that is the house in which we are all appointed to meet and it is domus saeculi the house of our age in which we dwell a long time therefore we should often thinke of it and not put the evill day farre from us and make a covenant with death Of the IEVVES Oeconomicks Of the time of their Repast THey had but two times of their Repast Dinner and Supper they had no breakfast Peter had eaten nothing at the sixt houre Act. 10.10 and Act. 2.15 those are not drunke as yee suppose seeing it is but the third houre of the day But it may seeme Object that they used to breake their fast in the morning for Ioh. 21.4 it is said that when the morning was come Iesus stood on the shoare and said children haue yee any meat The reason of this was Answ because they had fished all the night and being wearie they refreshed themselues in the morning but we reade not that they used ordinarily to breake their fast in the morning Eccles 10.16 Woe to thee O land when thy Princes eate in the morning they did not eat in the morning because it was the fittest time for judging and deciding Controversies and therefore the Whores of old were called Nonariae Persius Satyr 1. because they came not out to commit their villany till after the ninth houre when men had ended their businesses and the Lord biddeth them execute judgement in the morning Iere. 21.12 The time of Dinner was the time when they refreshed themselues first Ioh. 21.12 Iesus said unto them come and dine so Luk. 11.37 And as he spake a certaine Pharisie besought him to dine with him and the second refreshment was at the time of Supper this was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they spent a longer time at Supper than at Dinner All Banquets called Suppers sometimes and therefore afterward they put 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dinner and they called all Banquets Suppers in what time soever of the day they were although they were not in the Evening and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 permutantur the one is put for the other as that which Matthew calleth a Dinner cap. 22.4 Luke calleth a Supper 14.16 The Greekes fed more sumptuously The Greekes had 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 prandium secondly they had 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a refreshment betwixt Dinner and Supper which is called Merenda a beaver or afternoons drinke and they called this Caenae 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thirdly they had their Supper and then they had Banquets after Supper and this the Greekes called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Latinè comessatio 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to keepe a Banquet with whores and Paul alludeth to this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Deus Moabitarum Rom. 13.13 Let us walke honestly as in the day 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not in rioting and drunkennesse not in chambering and wantonnesse And because the Iewes used to travaile so farre before the heat of the day therefore they called this space which they travailed diaetam terrae Gen. 35.16 This sheweth their moderate dyet They were sparing at Dinner and they fed more freely at Supper the Lord gaue them bread in the morning and but Quailes at night Exod. 16.12 They measured the houres by their shadow They went to Supper at the ninth houre after the Evening Sacrifice and before the setting of the Sunne they ended
it this was called Hesperismus the ancient Greekes called this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is the time when a mans shadow was ten foot in length for they measured the houres by their shadow when the shadow was of such a length then it was such an houre when their shadow was six foot long then they used to wash themselues and when it was ten foote long then they went to Supper The meat upon which they fed at Dinner and Supper was called Sagnadah their sustentation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Fulcrum a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Fulcire 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rapere and Tereph victus their foode which commeth from the roote Taraph to take by rapine or hunt for the prey because of old they hunted for their meat Gen. 27.3 Take thy weapons thy Quiver and thy Bow and goe out to the field and take hunt me some Venison Things set before them upon the Table were Esculenta poculenta condimenta the first for meat What things were set upon the Table the second for drinke and the third for sauce to relish their meat Meat and drinke the Scriptures oftentimes expresse by bread and water 2 King 6.22 set bread and water before them that they may eat and drinke then it is added in the next verse he prepared great provision for them Their bread was of Wheat Barley Lentils Beanes Of their bread Wheat was the most excellent bread Deut. 32.14 I fed thee with fat of the kidnies of Wheate this bread when it was not fermented was called the poores bread Deut. 16 3. because the poore had not leasure to ferment it The second sort of bread was of Barley Barley a base bread which was abaser sort of bread used onely in time of scarcitie Revel 6.6 And for the basenesse of it Gideon is compared to a Barley Cake Iudg. 7.13 those were called by the Greekes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 eaters of Barley this Barley-bread is a bread which nourisheth little therefore it was a great blessing of Christ when he fed fiue thousand with fiue barley loaues Ioh. 6.9 They had a more baser sort of bread made of Lentils Millet and Fitches Ezek. 4.9 Daniel and his companions eat of the Lentils Dan. 1.12 Why Daniel eat Lentiles And the reason seemeth to be this why they eat Lentils and refused the Kings meat because they used not these Lentils in their Sacrifices to their Idols The Romans of old tooke their name from those and they were called Lenticuli Fabij They used also to eat herbes Prov. 15.17 Better is a dinner of herbes where loue is than a stalled Oxe and hatred therewith and Rom. 14.2 another who is weake eateth herbes and the reason why they would eat herbes seemeth to be this because men before the Flood eat herbes onely Their other meats were called Opsonia and their coursest sort of meat was Locusts and wilde honey Mat. 3.4 there were sundry sorts of Locusts of which foure sorts were cleane Levit. 11. the rest they might not eat of them Of their drinke Their drinke was water Sicera a composed strong drinke and wine mixed or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not mixed if they mixed it with water 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vinum mixtum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 miscuit then they were said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and when it was mixed with spices it was called Mimsach Libamen mustum Their Condimenta the sauces which made their meats to relish were Salt and Vineger onely Ruth 2.14 Dip thy morsell in the Vineger The spare dyet of Gods people By this which hath beene said we may perceiue what was the sober dyet of the people of God in old times they used but a spare dyet this was called by the Latines Mensa necessaria Seneca hanc mensam produxit ad aquam panem Three sorts of dyet There are three sorts of dyets set downe in the Scripture Iohn Baptists dyet Christs dyet and the Epicures dyet Iohn the Baptist came neither eating nor drinking Mat. 11.18 That is he eat wilde honey and the coursest things Our Lord dranke Wine but yet very moderately the Epicures dyet is Let us eat let us drinke for to morrow we shall die 1 Cor. 15.32 Iohn the Baptists dyet and Christs dyet are not the two extreames but they are both vertues the two extreames are the Epicures dyet Let us eat let us drinke and the dyet of the scrupulous man who eateth onely herbes Rom. 14.2 the Epicure taketh God to be an indulgent father to him in giving him the creatures to eat of them at his pleasure and the other taketh God to be a niggard who granteth not the liberall use of the creatures to his children Of the manner how they sat at Table AT the first in the daies of the Patriarches they sat streight up as we doe now and afterwards they sat in beds and some hold that they learned this custome from the Persians but this custome was more ancient than the Persians for it was in the dayes of Samuel 1 Sam. 9.22 And he brought them into the Parlor and made them sit in the chiefest place Ezek. 23 41. 2 Sam. 4.5 Sometimes they had triclinia when three sat in a bed or biclinia when two sat in a bed and they had 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when they did Luxuriare Christ and his Disciples when they eat the Sacrament they sat in beds therefore when the Church of Corinth received the Sacrament together we must not thinke that they sat in beds as Christ and his Apostles did for then they should haue had too many beds which had beene excessiue and contrary to the more modest custome of the Greekes This kinde of sitting was halfe sitting and halfe leaning which the Evangelist calleth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yet because it was usuall Table-gesture they call it sitting Ezek. 23.41 and the Hebrewes call their Chambers Mesubboth and their sitters Mesubhim If three sat in a bed then the midst was the chiefest place and he that lay in his bosome erat secundus a primo he was in the second place and he that sat next unto him was in the third place he that was best beloved leaned in the bosome of the Master of the feast To leane in the bosome a token of loue from this custome is that speech borrowed to be in Abrahams bosome to signifie that familiaritie and societie which the Saints of God shall haue with the Father of the faithfull in the Heaven and also to signifie the unitie of essence in the Father and the Sonne he is said to come out of the bosome of the Father Ioh. 1.18 Of their Feasts OF their sundry sorts of feasts of those who were invited to their feasts of the number of those who sat at their feasts the end wherefore they made feasts and more particularly of their excesse and pompe in their feasting compared with the Greekes They
Divine light to direct him in things above Grace doth not extinguish reason but rectifieth it these two lights the one of them doth not extinguish the other but onely diminish it and maketh it fall downe and give place and then rectifieth and exalteth it Esa 42.15 I will make the rivers ylands and I will dry up the pooles The rivers come from the fountaines but yet when the light of grace commeth in then the rivers are diminished and they decrease that the dry land may appeare reason is not taken away here but it falleth downe and giveth way to grace but the pooles shall be dryed up that is grace taketh away schismes and herisies and drieth them up but when reason submitteth her selfe to Divinity and is rectified shee hath good use in Divinity And even as a Dwarfe set upon a Gyants shoulders seeth much further than hee did before so doth reason when it is rectified by Divinity and so grace doth not extinguish reason but perfecteth it and therefore Iustine Martyr called religion true philosophie and then he saith he became a Philosopher when he became a Christian Things that reason is not able to do in Divinity and matters of Faith Let us consider first what is above the reach of reason in Divinity First reason cannot bee a judge in matters Divine for reason can never judge of the object of supernaturall verity Reason sheweth this much to a man when it seeth the antecedent and the consequent that this followeth rightly upon that but reason never judgeth of the object of supernaturall verity but Divinity enlighteneth the mind and maketh the spirituall man to judge of this A Carpenter when he is working Simile doth see by his eye when he applieth the square to the wood whether it be streight or not but yet his eye without the which he cannot see is not the judge to try whether the tree be streight or not but onely the square is the judge So reason in man without the which he could not judge is not the square to try what is right or what is wrong but the Word it selfe is onely the rule and square reason cannot consider how faith justifieth a man or whether works bee an effect of faith or not but reason can conclude onely ex concessis of things granted if faith be the cause and works the effect then they must necessarily goe together and reason goeth no higher Secondly no midst taken from philosophy can make up a Divine conclusion neyther would it beget faith in a man Example God is not the efficient cause of sinne the efficient cause is a terme attributed to God here if a Divine should goe about to prove eyther by logicke or grounds of metaphysicke this conclusion were not a Divine conclusion whereupon a mans faith might rest as if he should reason this wayes No efficient cause can produce a defect but an effect God is an efficient cause and sinne is a defect therefore God cannot produce sinne this were but an humane conclusion and could not beget faith .. So if he should reason from the grounds of metaphysicke this wayes God is ens entium and the properties of ens are vnum verum bonum therefore God who is ens entium cannot produce sinne because hee is goodnesse it selfe the conclusion were but an humane conclusion and could not beget faith but if a Divine should prove the same by a midst taken out of the Scriptures and should reason thus 1 Ioh. 2.16 All that which is in the world is eyther the concupiscence of the flesh or the lust of the eye or the pride of life not from the Father this midst will make up a Divine conclusion which will beget faith in a man and then the Christian man may say to the Philosopher as the Samaritans said unto the woman of Samaria I beleeve not now for thy reason but for the authority of God which is the ground of my faith Thirdly Philosophy doth not inlighten the minde with spirituall knowledge it inlightneth the minde onely with a generall knowledge whereof Iohn speaketh Iohn 1.9 Rom. 1. when he beleeveth his reason at the first is mere passive therefore this speech of Clemens Alexandrinus would be very warily taken Lib. 1. Strom. Philosophiam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vocat as though philosophy made an introduction to saving faith And this speech of some Divines is harshly spoken lumen naturae accendit lumen gratiae and Basils comparison must not be stretched over farre as Dyers before they bring on the most perfect dye they dye first with the baser colour to make it the more fitte to receive the more bright colour So humane learning may be a preparation to grace But the comparison is too farre stretched here humane learning is a preparation to make a man understand the axiomes syllogismes and logical part in Divinity but a heathen philosopher having the helpe of nature is no sooner converted to the truth A learned Philosopher converted to the faith Certitudo evidentiae adhaerentiae may have a greater certainty of evidence than a laicke and may know the literall sense better but hee hath no greater certainety of adherence as wee see oftentimes when it commeth to the poynt of suffering But seeing zeale is not alwayes according to knowledge therefore knowledge of humane Sciences is a great helpe to the knowledge of faith once bred when it is sanctified Reason must not transcend her bounds Philosophie must not transcend her bounds and commit Saltum as they speake in the Schooles when shee taketh midsts which are mere philosophicall to prove any thing in Divinity this was the fault of most of the Schoolemen but when shee doth keepe herselfe within her bounds then she hath good use in Divinity Matth. 22. the Sadduces reason this way concerning the resurrection If there were a resurrection then there should follow a great absurdity that seven men should have one wife at the day of judgement but this is absurd therefore c. But Divinity telleth reason that here she goeth without her bounds measuring the estate of the life to come by the estate of this life and borroweth midsts which are not Divine to prove this conclusion for in the life to come wee shall be like Angels who neyther marry nor give in marriage and neede not to propagate their kind by generation Another example Nicodemus reasoned this wayes He that is borne againe must enter into his mothers womb Ioh. 3.4 no man can enter againe into his mothers womb therefore no man can be borne againe but Divinity teacheth reason that she transcendeth her bounds here and useth a midst which is mere naturall to prove a supernaturall conclusion A third example Arrius reasoneth this wayes hee that is begotten is not eternall Christ is begotten therefore he is not eternall here Divinity telleth reason that shee is out of her bounds and applyeth her midsts falsly There is a threefold generation
the Kingdomes of the Countries But these words cannot be understood of the bookes of Samuel for wee reade not in these bookes what David did abroad in these Countries therefore some other bookes must be understood here written by Gad and Nathan which are not extant Ans Not onely the things which David did in Israel are set downe in the booke of Samuels but also the things which he did abroad in other Countries as against Zoba King of Hadadezzar Hierom. in Esa 13. against the Moabites and against Tobh King of Hemath And where it is sayd over all the kingdomes of the countries it is the manner of the Scripture as Hierome marketh by the whole Countries to understand the next adjacent countries whereof it speaketh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and therefore in the originall it is Haaratzoth Of that carth Ob. 2 Chro. 33 19. The prayer of Manasseh and how God was intreated of him and all his sinne and his trespasse and the places wherein he built high places and set up groves and graven images before he was humbled behold they are written among the saying of the Seers or Hosai But in the whole booke of the Kings there is no mention made of his affliction or of the cause which mooved him to repent or of his prayers which he made to God in time of his affliction then this booke of the prophet is not now extant So the acts of Baasha Zimri and Omri are they not written in the Bookes of the Chronicles of Israel 1 Kings 16.5 27. But nothing concerning their actes are found in the bookes of the Kings or in the Chronicles therefore those bookes are perished when the Scriptures remit us to those bookes it giveth us to understand that these bookes are worthy to be trusted as written by the Seers of God neyther doth the Scripture cite them as it doth some short sentences out of the Heathen Poets The Apostle saith of those Poets that they sayd the truth Tit. 1.13 But the Spirit of God remitteth us to these bookes that we may be fully instructed by them in the whole truth of the Acts of those Kings Answ First we must know that there were many Prophets who prophesied whose prophesies were never written as the prophesies of the children of the Prophets Some prophesies of the Prophets were not written and the prophesies of those who prophesied from the dayes of Eli to David as some of Asaph Heman and Ieduthun Secondly all the things which were written by the Seers were not written by them as Seers Salomon wrote many things which he wrote not as a Prophet and so did David Thirdly Something 's written by the Prophets profitable for the Church then but not profitable now many things which they wrote then as Seers and were profitable to the Church for that time were not profitable for the Church now and the Spirit of God remitted them then to the civill records and to some prophesies which were then extant but are perished now because now they were not necessary for the Church but all these things which the Lord endited to them by his Spirit and which he thought to be necessary for his Church to be the Canon and rule of our faith all those the Lords watchfull eye hath kept and preserved that none of them are perished The Conclusion of this is Conclusion The bookes of Emperours and Kings are lost yet the Lord hath kept the register of the little Kings of Iuda and Israel both in whole and in parts although they were but Shepherds and banished men And the Church would rather spend her best blood then shee would part with that pretious Iewell or any part of it therefore they called those who delivered the booke of God to the persecuting Tyrants Traditores EXERCITAT XIIII That the points were not originally with the Letters from the beginning Neh. 8.8 So they read in the Booke the Law of God distinctly and gave the sense and caused them to understand the reading of the Law WE have showne that the Scriptures are not corrupt and that no essentiall or integrall part is wanting in the holy Scriptures Now it resteth to show that the Points the accidentall ornaments were not from the beginning The Iewes who are faithfull keepers but bad interpreters of the Scriptures interpret these words Nehe. 8.8 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 after this manner vaijkren bassepher betorath They read in the booke of the Law this they expound to be the litterall sense 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which Ezra gave Mephorash distinctly that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 adding the Points and distinctions Veshom Shâ—cel Appenentes intellectum and gave the sense that is he added the Targum or paraphrase to it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vajabhinu bammikra and caused them to understand the reading of the Law that is he added the Kabbala But this is a false Glosse Ezra read the Law to them gave them not onely the grammaticall sense but also the spirituall and true meaning of the words he neither added points nor Targum or Kabbala to it The points were not then from the beginning as may be seene by these reasons following Reason 5 The first reason is taken from the Samaritan Character The Iewes acknowledge that the letters of the law which they have now are not the ancient Characters in which Moyses wrote the Law But to these ancient Characters there is no vowell subjoyned as we may see in the forme of the Shekell set downe by Arias Montanus Beza and Villalpand upon Ezekiel Reason 2 The second reason is taken from the first exemplar of the Iewes which they kept in their Synagogues 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and they have most exactly written and rouled up this booke which is the cheefe booke in their estimation and whereof they account more then of any other Hebrew Bible yet there is neyther Poynt nor Accent in this booke but onely Consonants This may be seene also in their ancient billes of divorce wherein are neyther Points nor Accents Therefore the Points were not from the beginning Reason 3 The third reason is taken from the names of the Points and Accents which are Chaldee names therefore they were imposed after the captivity Object But they who maintaine that the Poynts were from the beginning say that this reason holdeth not for the names of the Moneths are Chaldee names imposed after the captivity and yet the Moneths were from the beginning So the Points may be from the beginning although the Chaldee names were given to them after the captivitie Answ As the Moneths were from the beginning and had Chaldee names given unto them after the captivity so the value of the Points were from the beginning but the figures and the names of the Points were set downe a long time afterwards Reason 4 The fourth reason is taken from the translation of the Seventy for when the Seventy read the Hebrew Text wanting the
〈◊〉 as Ier. 31.39 Behold the day saith the Lord. Here is a blanke in the Text the vowels are onely set downe and the word Baim is understood by the Points of it which are in the Text and so it is Baim although it be not expresly written in the Text. The reason why they set the consonants in the Margent and the vowels in the Text was to signifie that they enclined rather to follow the Marginall reading than the Text and yet not to exclude the Text reading therefore they set the vowels in the Text. The Masoreth put not points to a word which they thinke doth redound Againe when the Masoreth thinke that some words abound they set downe the Consonants of the word in the Text but they point not the word which they would have to be be omitted Example Ier. 51.3 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Against him that bended let the Archer bend his bow El ijddroch ijddroch hadderech And thus the Masoreth keepe us that we goe not amisse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and their observations are a hedge to the Law therefore the Iewes say Sejag lahhochma shethea Silence is the hedge of wisedome for when a man holdeth his peace he is then thought to be wise So they say Megnasheroth sejag legnosher 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tythes are the hedge of our riches and therefore pay thy Tythes and bee rich So Nedarim sejag liphrishoth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vowes are the hedge of the first fruites Lastly they say Masoreth sejag latora 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that the Masoreth is the hedge to the Law By great paines and wonderfull care those Masoreth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 numbred the letters and words of the Scripture that none of them might perish and as in a well constituted family 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the master of the family taketh a note of all the things in his house from the greatest to the least 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So did these Masoreth of the whole Law therefore the Hebrewes say Gnim shimmureth hatorah that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the studie of the Masoreth was Cum conservationelegis for the preserving of the Law from corruption These diverse readings make not up diverse senses but helpe us better to come by the right sense of the Scripture Diverse reading make not up diverse sense in the Scripture When it is objected to us by the Church of Rome that we have not the true meaning of the Scriptures because of our diverse translations Our Divines answer that these diverse translations make not diverse senses in the Scriptures for the sense is still one and the same but these diverse translations helpe us onely to come to the true meaning of the Scriptures and so we must use these marginall and line readings as we use these interpretations When we see a blanke left in the the Text and supplyed in the Margent this addeth nothing to the Text as a word added sometime by a translatour addeth nothing to the Text So when the Masoreth put another word in the Margent A word set downe for explanation addeth nothing to the text which is not in the Text that word is set downe onely for explanation The meaning of the text is knowne by the antecedent and consequent and it addeth nothing to the Text. We take up the meaning of the Text by the antecedent and consequent Example Prov. 4.3 Tender and young was I 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Liphni before my Mother but in the Margent it is Tender and young was I Libhni amongst the Sonnes of my Mother for Salomon had moe brethren 1 Chron. 3.6 But these readings may stand he was tender and young before his Mother and best beloved of all his Mothers Sonnes The Conclusion of this is A certaine Iew gave God thankes for foure things Conclusion First that hee was a Iew and not a Samaritane Secondly that he was bred at Ierusalem and not at Pambiditha ex Tilmideni cap. 7 Thirdly that he said Shibbeth and not Sibboleth Fourthly that hee needed not the helps of Tiberias meaning the Points and Accents But we who are not naturall Iewes should bee thankefull to God because wee have these helpes to further us in the reading EXERCITAT XV. Of the meanes which God useth to make the Scripture plaine unto us 1 Cor. 14.11 If I know not the meaning of the voyce I shall be to him that speaketh a Barbarian c. THere are three speciall meanes by which God maketh the Scriptures plaine unto us Three speciall meanes for making the Scriptures plaine The first is translation of the Scripture The second is paraprasing of the Scripture and the third is the interpretation of the Scripture What things are necessary for translation In the Translation of the Scripture consider first what is a Translation Secondly the necessitie of translation Thirdly what things a Translator should observe and what things he should shunne Fourthly who they were who translated the Scriptures Fiftly the authority of the translation of the Seventy Sixtly the authority of the vulgar Latine translation First what is a translation What is translation We translate when we change out of one language into another and it is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If the Translator consider the words a part then it is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there is great force in the words and therefore the Translator must observe them Plato was wont to call Socrates 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seu obstetricem because when he sought out the words then he brought forth the truth The necessitie of translation proved by sundry reasons Secondly let us consider the necessity of Translation without a Translation wee can not understand a strange language but it is barbarous to us Reasons proving the necessitie of translation Reason 1 First when the old testament hath words altogether unknowne to the Iewes Words in the old Testament unknowne to the Iewes are interpreted it useth to interpret them Example Purim was a Persicke word unknowne to the Iewes therefore the Holy Ghost interpreteth it calling it a Lot So the Evangelists writing in Greeke and having sundrie Hebrew and Chaldee words they expound them in Greeke as Siloe that is sent Ioh. 9.7 Abba interpreted by Pater Rom. 8. So Tabitha kumi by interpretation Daughter arise Mark 5.21 So Thomas called Didymus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 See Mark 7.34 and Act. 1.27 and Revela 1.7 amen by nai So Abaddon be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Reve. 9.11 So Rabboni by Master Ioh. 20.16 why doth the holy Ghost interpret these names but to teach us that he would have the Scriptures translated into knowne tongues that the people might understand them Quest Why doth the holy Ghost interpret Elymas by Magus Act. 13.8 But Elymas the Sorcerer for so his name is by interpretation