Pentecost the full Harvest was gathered in their first Harvest was of their Barley of their basest Graine onely but the full Harvest of their best Graine the Wheate was at the Pentecost Christ said Ioh. 4.35 Say ye not Allusion there are foure Moneths and then commeth Harvest Behold I say unto you lift up your eyes and looke on the Fieldes for they are white already unto Harvest But although the Harvest was great yet there were few Labourers Mat. 9 37. Here is an excellent allusion betwixt the Pentecost when their Cornes were ripe being the time of their full Harvest and the comming downe of the Holy Ghost for at the Pascha there was little Harvest but at the Pentecost all the regions were white so before the holy Spirit came downe there was but a small Harvest but when the Holy Ghost came downe The Apostles gathered that which the Prophets had sowne there was a plentifull and a great Harvest and at the Pentecost they gathered that which the Prophets had sowen Iohn 4.38 Yee reaped that wherein yee bestowed no labour Christ is called the first fruits from the dead Christ the first fruits from the dead 1 Cor. 15.20 as a handfull of the first fruits sanctified the whole field of Corne that was growing so Iesus Christ the first fruits from the dead sanctifieth all those who are lying in the Grave to rise againe by his power even when they are in the dust of death Psal 22.15 The day of the Pentecost was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Pentecost had but one holy day as the last dayes of the Passeover and the feast of Tabernacles were called gnazereth holy dayes there was but one holy day of the Pentecost but the first and the last dayes of the other great feasts were both holy and yet the Pentecost was the most excellent Feast of all for then the Comforter came and the gift of the Holy Ghost came downe plentifully upon the Church Lastly observe the phrase Act. 2.1 When the dayes of the Pentecost were fulfilled The Scriptures speake of things as done whâ—n they are but in the act of doing that is fulfilling So Ier. 25.12 And it shall come to passe when seventy yeares are accomplished that I will punish the King of Babylon and that Nation saith the Lord Seventy yeares were not coÌ„plete here for in the seventieth yeare they returned from the captivity so here when the dayes of the Pentecost were fulfilled that is upon the very day of the Pentecost when it was fulfilling This word gnazareth is usually restrained by the Iewes to the last of the Pentecost and it is translated by the Seventy Amos 5.21 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which word Paul useth Heb. 12.23 for a generall Assembly EXERCITAT XXI Of the Feast of Tabernacles A ceremoniall appendix of Command 4. Levit. 23.33 And the Lord spake unto Moses saying Speake unto the children of Israel saying The fifteenth day of of this seventh moneth shall be the Feast of Tabernacles for seven dayes unto the Lord. God instituted many things to put his people in memory of his judgements and mercies THe Lord would not have his people forgetfull neither of his mercies nor of his judgements of his mercies Therefore he commanded them to keepe the Passeover in remembrance of their deliverance out of Egypt he gave them the Law fifty dayes after they came out of Egypt therefore hee would have them to keepe the Pentecost he fed them with Manna therefore he commanded the pot with Manna to be reserved they dwelt in Tabernacles or Boothes all the time that they were in the Wildernesse therefore he commanded them to keepe the feast of Tabernacles lest they should forget his benefits Psal 103 2. Forget not all his benefits So he will not have them forget his judgements therefore he commanded the Censers of Nadab and Abihu to be nailed upon the Altar to be a memoriall unto the children of Israel Num. 16.39.40 The feast of Tabernacles was instituted why the feast of Tabernacles was instituted to put them in remembrance that they were but Pilgrimes in the Wildernesse and had not a permanent dwelling there Their first station in the Wildernesse after they came out of Egypt was Succoth a Boothe or a Tabernacle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tabernaculum Tentorium est etiam proprium nomen loci a tiguriissic dicti a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 texit obtexit and they had fortytwo Stations in the Wildernesse from the first to the last and all this time when they were in the Wildernesse they had nothing to dwell in but Tents and Boothes so that here they were but Pilgrimes upon the earth as their fathers were before them Psal 39.19 Because our life is a pilgrimage therefore David saith I am tossed up and downe as the Locust Psal 109.23 The Locust is now here now there so is the life of man tossed to and fro and Micah saith Arise and depart for this is not your rest Micah 2.10 Observe how the Lord doth Minister comfort to his people shewing them a sure dwelling Comforts which God giveth to his children dwelling in their tabernacles here and a place of rest for their transitory Tabernacles we dwell in thesâ— bodies but as in a Tabernacle but this is our comfort 2 Cor. 5.1 We know that if our earthly house of this Tabernacle were dissolved we have a building of GOD an house not made with hands eternall in the Heavens When the Patriarches dwelt in Canaan they dwelt in Tents and Tabernacles Heb. 11.9 But their comfort was They looked for a City which hath foundations whose builder and maker is God Heb. 11.10 When they travelled in the Wildernesse with the ambulatory Arke this Tabernacle the Lord refused and his glory departed from it but in place of it Christ himselfe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dwelt amongst us as in the Tabernacle of his flesh Ioh 1.14 where the Shecinah or Divine Majesty dwelleth for ever This was the Tabernacle which the Lord made and not man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. 11.9 Lastly although the grave be called domus saeculi mans long home Eccle. 12.5 Yet our bodies doe rest there but as in a Tabernacle for a while Act. 2.26 Our bodies rest there but for a short time and he hath prepared another City for us to dwell in This feast of Tabernacles was said to be kept seven dayes Levit. 23.34 And the Evangelist saith Vpon the last and great day of the feast Iesus stood up Ioh. 7.37 This was the most solemne day of the feast this day they kept festum laetitiae legis the feast of joy because they ended the reading of the Law this day 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the next Sabbath they called Sabbath berefith because they began againe to read the booke of Genesis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and they read three Haphtaroth or Sections that day the first was Haphtaroth elle pekudi lejom shenishel succoth and it began at 1 King 7.51 So was ended all the words which
leaven figured sinne of all sorts both in doctrine and manners Luk. 12.1 Matth. 16.6 1 Cor. 5.8 purge out the old leaven that is corruption in manners A Table of the Sacrifices In the burnt offering the fat and the blood the Lords the flesh all burnt and the skin the Priests The Priest got no part of that sin-offering whose blood was sprinkled upon the golden Altar In other sinne offerings where the blood was sprinkled but upon the brasen Altar the fat and the blood were the Lords and the flesh belonged to the Priest The sin offering had no meat offering or drinke offering In the peace offering the fat and the blood the Lords the breast and the right shoulder the Priests and the rest belonged to the offerer In the meatoffering a hanâ—full of the flower a little of the salt oyle incense and wine offered and the Priest got the rest Sacrifices of praise soâ—e were to bâ—eaten before the Lord some in Ierusalem and some at home The offering of Iealousie had no incense in it No Sacrifice without Salt Sacrifices are eyther of reconciliation burnt offering the daily sacrifice for the whole people particular for The Priest The Prince The People Sin offering for Ignorance Error thanksgiving peace offering of Vowes Voluntarie purification Iealousie Leprosie Nazarets Consecration praises for things past deliverance present dedication to come preservation Meat offering Drinke offering Eares of Corne. Fine flower Baked in the Oven Frying pan Fornace First fruites First borne Tythes Wine Added to the Sacrifices Salt Oyle Incense EXERCITAT XIIII Of the Sacrifices in particular and first of the burnt offering A ceremoniall appendix of Command 2. Levit. 1.2 If his offering be a burnt offering c. THere were some sacrifices which were commanded by the Lord and some which were voluntarie sacrifices as free will offerings and such The sacrifices which were commanded ordinarie and instituted by God were five First the burnt offering commanded here in Levit. 1. Secondly the meat-offerings in Levit. 2. Thirdly the peace offerings Fourthly sinne offerings in Levit. 4. And lastly trespasse offering in Levit. 5.15 Of the daily Sacrifice Their daily burnt offering was a Lambe offered morning and evening Why it was called continuall and this was furnished at the charges of the common treasurie of the Temple and not by any particular man It was called Sacrificium juge the continuall Sacrifice because it was offered twise every day without intermission and although other things have this word tamid continuall joyned with them as the continuall bread Num. 4.7 the continuall incense Exod. 30.8 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 put for the daily Sacrifice the continuall meat offering Num. 8.16 yet commonly the daily burnt offering is meant here as Dan. 8.11 and by him hattamid the daily was taken away that is the daily sacrifice The burnt offering was a sacrifice which was all burnt to ashes except the skin and intrals 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Holocaustum a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ascendere 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sacrificium totum igne consumendum interdum iungitur cum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ut Psal 51.12 et significat perfectum sacrificium a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 perfecit absolvit it was called gnolah from gnalah ascendere and it was called ignitum Iehovae quia igni consumendum because it was all to bee burnt with fire Levit. 1. and it had calil joyned with it Psal 51. which commeth from calal to consume calil is nor the adjective joyned to gnola for they disagree in gender but calil here signifieth mincha or the meat offering which was joyned to the burnt offering In this burnt offering they were to offer a Bullocke What was offered in the burnt offering a Ram a Lambe amongst the beasts or a turtle Dove or young pigeon of the fowles and it behoved to be a male and not a female and likewise it behoved to be without blemish to signifie that puritie and perfection which was in Christ and our perfection in him Heb. 9.13 How much more shall the blood of Christ What the burnt offering signified who through the eternall Spirit offered himselfe without spot to God purge your consciences from dead workes to serve the living God It behoved to be of the best things and the choise of the flocke to teach us to honour God with our substance Prover 3.9 and to serve him with a perfect heart 1 Chro. 28.9 When they offered their sacrifices they kept this order First The order which they keepe in brning their sacrifices after the beast was killed and layd upon the Altar to be burnt the offerer brought fine flower mixed with salt and oyle for they might not mixe the flower with water and this part of the Sacrifice was properly called Immolatio Immolare then he gave this to the Priest who layd it upon the head of the Sacrifice this was called mactatio by the Latines that is Mactare magis aucta victima macta Thirdly the Priests powred wine upon the Sacrifice which was to be burnt and this was called Libatio and the Apostle alludeth to this Libare when hee saith 2 Tim 4.6 I am libor now I am ready to be offered up Fourthly Incense was superadded to these Suffire and this was called Suffitus Allusion and the Apostle alludeth to this Ephe. 5.2 Christ hath given himselfe for us an offering and a sacrifice to God for a sweete smelling savour Lastly when the Sacrifice was burning they offered their spirituall Sacrifice with it Litare and this was called Litare precibus à Deo aliquid impetrare they prayed unto the Lord that he would accept of their Sacrifice therefore their Sacrifices were called Sacrificia vociferationis Sacrifices of shouting Psal 27.6 Of the meat Offering What was offered in the meat offering THe meat offering consisted of things without life as of fine flower oyle and incense Levit. 2.2 things which were necessarie for the use of man were offered here to the Lord as bread to eate wine to drinke salt to season oyle to cure and incense to delight the smell So Christ our meat offering is all these to us Mincha accessorium perse They had two sorts of meat offering Mincha aceessorium mincha per se Mincha accessorium was that which was alwayes joyned with another Sacrifice and a handfull of it was burnt and the rest was the Priests but that which was Mincha per se which was offered for the Priests was wholly burnt and not eaten Levit. 6.23 The flower in the meat offering was the best flower The floure which was offered in the meat offering behooved to be simila pura fine flower without any branne which signified the pure estate of Christ and all Christians in him Allusion There was oyle powred upon it and the Apostle alludeth to this 2 Cor 1.21 He that established us with you
can he be thought to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a hunter of new words for this So Nahum 3.8 Art thou better than No. But Hierome translateth it art thou better than Alexandria because in his time No was called Alexandria being built anew by Alexander 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pigmenta oratoria the flowing speeches of Orators A Translatour must not use a great circuite of words or the floorishing speeches of Rhetoricke in his translation Simile for as men pouring wine out of one Vessel into another take heede that the vent bee not too great for then the wine would corrupt So the Translator if he take too much liberty to himselfe he may corrupt the sense Words that are transeunt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 passing and received in all languages should not be translated as Sabbath Amen Halleluia Hosanna So Iam. 5.4 and the cryes of them which have reaped Simile are entred into the eares of the Lord of Sabbath For as some sort of coine passeth in all countries so doe some words Secondly some words which come not originally from the Hebrew but from the Greeke yet they should be kept still untranslated as Phylacterie Many Latine words made Greeke in the new Testament Tetrach and such There are many Latine words which are made Greeke in the New Testament and these are to bee translated For as Daniel borrowed some words from the Ionians who dwelt in Asia minor and made Chaldee words of them as sabucha from sambucha an instrument which they played upon Latin words which are made Greeke should be translated Angaria a Persicke word made Greeke Matth. 5.41 So Gazophylacium all these should be translated So the Latine words which are made Greeke should bee translated as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Census Matth. 17.25 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Centurio quadrans 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Matth. 5.26 So Colonia 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Act. 16.12 So custodia 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Matth. 26. So Legio linteum Macellum membrana modius praetorium 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Matth. 27. sudarium Luk. 19.20 Spiculator Matth. 6.27 Semicinctum Act. 19.12 and Sicarius Act. 21.38 All these should bee translated 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Words appropriate should not be translated to any other use but unto the use to which they are appropriated Example Rachab received into her house 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Translator cannot translate it Angels because that word is appropriated to the blessed Angels but Messengers Example 2. Phil. 2.25 Epaphroditus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Translator cannot translate it your Apostle for that word is appropriated to the the Apostles but your Messenger So Act. 19.23 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Translator cannot translate it The Church was confused because this word Church is appropriated to the meeting of the Saints of God for his worship but onely The assembly was confused Words not appropriate should not be appropriate So words not appropriat should not bee appropriat as the Church of Rome doe appropriat this word Synagoga to the Old Testament and Ecclesia to the New Testament but Synagoga is sayd of the Church of the New Testament and Synagoga Ecclesia are promiscuusly taken So this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 should not be translated Gods Cleargie but Gods inheritance 1 Pet. 5.3 This word which is common to all Gods people should not be appropriated to a few Words that are degenerate Words degenerate should not be used in a translation we cannot use them in a translation Example 1 Cor. 14.16 He that occupieth the roome 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it cannot be translated Idiot here unlesse we would begge them for fooles but Vnlearned So the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a degenerate word in our language and taken in an evill sense we cannot translate it the Magitians came from the East Vide Rainoldum contra Hart. but the Wise men came from the East Matth. 2.1 So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 should not bee translated Priest for the word Priest now is taken for a sacrifycing Preist and God himselfe would not be called Baal but ishi because Baal was a word degenerate and given to Idols Hos 2. So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 at the first was he that had the charge of the corne which the Latines called Epulo but now both are degenerate So should not a degenerate word be used in a translation Words that are proper should not be translated as appellatives or contra 2 Sam. 23.8 Words that are proper are not to be translated as appellatives The Tachmonite that sat in the seate cheefe amongst the Captaines this same was Hadino the Eznite but 1 Chro. 11.11 Iashobeam an Hachmonite the cheefe of the Captaines he lift up his Speare against three hundred It was a proper name of a man as we may see 1 Chro. 27.2 And therefore should not be translated he sate in judgement 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 gratum erat huic hastaeto So Adino and Eznite are not proper names but are to be translated thus His delight was to lift up his speare against three hundred So Iosh 14.15 The Vulgar translation hath it thus This is Adam who was buried amongst foure Adam here is an appellative name and not proper therefore the article He 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is put before it Secondly he addeth Situs est which is not in the originall Thirdly he translateth Arba Four which is a proper name here and hence came that fable that foure men and their wives are buried there Adam and Eve Abraham and Sara Isaac and Rebekah and Iacob and Lea. So Act. 19.9 Schola Tyranni cannot be translated in the Schoole of a Tyrant but In the Schoole of Tyrannus because it is not an appellative but a proper name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Words that are Mediae significationis a Translator must take heed how he translateth thē Example 1. Esa 3. 2. I will take away your Kosem from you The Translator cannot translate it here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 your Soothsayer but your Prudent So Ioshu 13.22 Balaam also the sonne of Beor the Kosem did the children of Israel slay It cannot be translated Balaam the Prudent but Balaam the Soothsayer Another example gnarum is called subtile or craftie and also prudent or wise 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gen. 3.1 the Serpent was gnarum it cannot be translated More wise than any beast of the field but More craftie and Prov. 1.4 It cannot bee sayd to give Subtiltie but Wisedome to the simple So Matth. 10.16 It cannot be sayd be yee Craftie as Serpents but Wise as Serpents Vide Simeon de Muis in Psal 9. A third example Sheol signifieth both the grave and hell when it is set downe without He locale then it ever signifieth the grave 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 locale but when He locale is put to it and the godly 〈◊〉 〈◊〉
men Psal 101. when hee entred to his kingdome 144. So a Psalme to his Sonne Salomon when hee was to succeed into the kingdome Psal 72. Lastly Psalmi alphabetici some Psalmes are divided according to the Letters of the Alphabet as Psal 25.134.111.112.119.145 These Psalmes were distinguished by the Letters that they might keepe them the better in their memories and as Matthew summeth up the genealogie of Christ into three foureteene generations for the memories cause So these Psalmes are set downe after the order of the Alphabet to helpe the memory Psal 25 wanteth three Letters 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Psal 111. every verse hath two letters of the Alphabet and the two last verses have three letters to make up the Alphabet So Psal 112. hath the letters after the same manner The 119. is distinguished by the letters of the Alphabet and here yee shall see that every Section as it beginneth with the letter so all the verses of that section began with that same letter as the first Section beginneth with × therefore all the eight verses in the first Section begin with × c. So Psal 145. Is set downe after the order of the Alphabet The Syriak Arabick Seventy and vulgar Latin adde this verse to Psalme 145. and make it the 4. verse but it wanteth the Letter × Here some goe about to prove by this that the originall Copie is defective and therefore the Arabicke translation addeth a verse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Fideiis dominus in omninus verbis suis benigbutin omnibus operibus suis so doe the Seventy and the Vulgar Latine but if it be defective here why doe they not supply a verse likewise in Psal 34. where ו is defective in the Alphabet we are not to thinke that there is any defect in the matter because these letters of the Alphabet are wanting for the Lord fitted these letters to the matter onely and not the matter to the letters and because the holy Ghost hath not set downe the matter here therefore the Letter × is left out but not this wayes because the Letter × is wanting here therefore the letter is wanting 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The five last Psalmes begin with Halleluia and end with it because they are the conclusion and summe of the whole praises of God So the Church in the revelation concludeth after the victory with the same words Reve. 19.1 Alleluia salvation and glory and honour and power unto the Lord our God Conclusion The Conclusion of this is the Psalmes are generally intituled Tehilim praises from the most excellent part of them Therefore our chiefe care should bee to praise God here in this life and then in the life to come we shall sing the song of Moyses the servant of God and the song of the Lambe Reve. 15.3 EXERCITAT Of the division of the Law and the Prophets in parashoth and haphtaroth Act. 15.21 For Moyses of old time had in every City them that preach him being read in their Synagogues every Sabbath day THe Scriptures were not divided into Chapters 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as we have them now divided therefore the Iewes say that the whole Law is Instar vnius pesuk that is but as one verse The Old Testament was divided into parashoth and Haphtaroth this division into parashoth was most ancient Act. 8.32 The place of Scripture which he read was this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Greeke it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Section and the Syriacke calleth it pasuka They distinguished not these parashoth and haphtaroth by numbers as we doe our Chapters they sayd not the first parashah the second parashah but they distinguish them by the first words of the Section as the first parashah is called Bereshith the second Elle toledoth Noah c. They used to divide and distinguish these great parashoth and haphtaroth three wayes First they distinguished them with three great P P P. Secondly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they distinguished them with three great Samechs as Gen. 20.10 these Samechs or Semucheth make not so great a distinction as when they are distinguished by three great P P P 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for there is some coherence whch they are distinguished by Samech with that which goeth before So in the particular parashoth when yee see them distinguished by parashah or by Semuchah but onely with great letters 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Gen. 32.2 this word vaijshlahh beginneth the parashah in great letters Ioh. 7.37 In the last day that great day of the feast Iesus stood and cryed saying c. This was the eight day of the feast of the Tabernacles They read three sections upon the eight day of the feast of tabernacles when the Law was ended and it is called the great Sabbath This day they kept Festum laetitiae legis The feast of joy because they ended the reading of the Law that day and the next Sabbath they called it Sabbath bereshith because they began to reade the booke of Genesis againe And yee shall see that this day they read three Haphtaroth or Sections 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the first was haphtaroth elle pekudi lejom sheni shel Succoth and it began 1 King 7.51 So was ended all the words which King Salomon made c. And that day Salomon stood up and blessed the people So the true Salomon Iesus Christ blessed the people In that great and last day of the feast The second haphtarah which was read this day was Iosh 1. haphtaroth shimhhath torah 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sectio laetitiae legis because the Law was ended and Ioshua began the Prophets The third parashah which they read was Malac. 3. Haphtaroth sabbath hagadol 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and it ended thus Behold I will send you Eliah the Prophet and so they joyned the last Section of the Law and the last Section of the Prophets both together and it was in this day that Iesus Christ stood up and spake to them the true Salomon the true Ioshua the end of the Law and the Prophets And whereas the Iewes on this day delighted themselves much with banqueting and drinke Iesus Christ calleth all those to him who thirst and he promiseth to refresh them If any man thirst let him come unto me and drinke Scaliger holdeth that the Apostle Coloss 2.16 Let no man Iudge you 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in parte Sabbathi In Elencho trihares cap. 21. pag. 217. signifieth that which the Hebrewes call Parashah and which the Talmud calleth Perek or Chelek or which the Greekes call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but the Apostle meaneth onely here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that he would not have the Iewes to condemne the Colossians for not observing their Iewish Sabbaths as he would have the Gentiles to abstaine from things strangled and blood Act. 15.29 That they might not give offence to the weake Iewes The
Tribe of Iuda and mount Moriah with Salem and Akra towards the North in the Tribe of Benjamin but if the line be drawne through the valley which was filled up by the Maccabees then mount Moriah is conjoyned with Sion in the Tribe of Iuda for the Temple was builded in the threshing floore of Arauna the Iebusite and the Iebusites dwelt upon mount Sion therefore the division by this valley cannot shew us in what Tribe the Temple stood So that we must search out another line which separateth the Tribe of Iuda from Benjamin which line being to the north of Iuda must be upon the south of Benjamin the two extreames of this line are set downe Iosh 15.5 The line which divided Iuda from Benjamin reached from the dead Sea to the Mediterranean Sea where he describeth the borders of Iuda the cast part of the line tendeth towards the dead Sea at that part where Iordan entereth into it called Lingua maris and the west part of the line tendeth towards the great Sea called the mediterranean Sea these are his words For the east border was the salt Sea even to the end of Iordan this was the dead Sea where Sodome and Gomorra stood And their border in the north quarter was from the bay of the Sea at the uttermost part of Iordan Iosh 15.5 The line commeth from En-rogel thorow the valley of Hinnom to the tongue of the Sea This was towards the east the line was stretched forth towards the west to En-rogel which is a fountaine in the valley of Hinnom where the valley Tyropoeon endeth Now if yee will stretch out the line from the fountaine of En-rogel to the tongue of the Sea it must be drawne through the valley of Hinnom to the north of mount Sion and then it is subjoyned vers 9. speaking of Moriah and the border was drawne from the top of the hill unto the fountaine of the water of Nephtoah which is over against Hinnom towards the west and to the valley of Rephaim towards the north for Iosh 18.16 maketh mention of two valleyes one towards the east of the Citie called Hinnom upon the west of which lieth the hill Moriah and the Temple the other valley is called the valley of Rephaim or of Gyants lying towardes the west and south of mount Sion then the north part of that valley must stretch towards mount Moriah and the line which divideth the Citie and the mountaine thereof to wit Moriah in two parts must touch the valley of Rephaim towards the north The line goeth directly over the top of Mount Moriah the same division is set downe Neh. 11.24 So that Benjamin had the north side of this line and Iuda the south and the line stretching over the top of mount Moriah it went through the middle of the Temple and through the holiest of all so that the one halfe of the Temple stood in the Tribe of Iuda The line goeth through the midst of the Temple the holiest and holiest of all and betwixt the Cherubims and the other in the Tribe of Benjamin the one halfe of the Arke in the one Tribe and the other in the other and of the foure Cherubims two stood in one Tribe and two in another and God himselfe sitting betwixt the wings of the Cherubims is sayd to dwell cethephau betwixt his shoulders How God is sayd to dwell betwixt his shoulders that is in Ierusalem where the Temple stood in the very borders of Iuda and Benjamin 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 humerus vel extremitas alicujus rei Catheph signifieth the borders or marches as if he should say he shall dwell in the very outmost borders of Iuda and Benjamin Now for the better understanding of these things which haue beene spoken before marke this figure following West North. East South And for this cause it was that Salomon had in his throne twelve Lions upholding it but on the seat where he sate and leaned his armes there was a Bullock and a Lyon the Lyon for Iuda and the Bullock for Benjamin by which was signified Why Salomons Throne had a Bullock and an Oxe when ten Tribes should bee rent from his crowne that Iuda and Benjamin should cleave together and uphold the Temple both Iuda and Benjamin went in captivitie together came home together and builded the Temple together Conclusion The Conclusion of this is the kingdome and the priesthood should never be separated for most of the Priests dwelt in the lower citie in the Tribe of Benjamin and the kingly Scepter was in Iuda the upper Citie EXERCITAT VIII Of the Temple of Ierusalem Commandement 2. 1 King 8.30 Hearken thou to the supplication of thy servant and of thy people Israel when they shall pray towards this place THe Lord made choise of this Temple not so much for himselfe as for his people The Lord causes to build the temple not so much for himselfe as for mans cause for God dwelleth not in houses made with hands Act. 7.48 God fitting himselfe to mans capacitie doth as a Prince useth to doe for as a Prince maketh choise of some great Citie for his residence so doth the Lord make choise of Ierusalem The Lord compared to a Prince in his princely house therefore it is called the Citie of the great King Matth. 5.36 and as a prince hath his palace within a great Citie so hath the Lord his Temple within Ierusalem and therefore it is called the place of his habitation Psal 76.2 and as a Prince hath his palace distinguished in so many courts so was the Temple of Ierusalem and as they have their furnished Tables so the Lord hath his Altar for his Table Mala. 1.7 The Lord had his Table and appointed times as it were for dinner and supper and and his appointed time for dinner and supper were the morning and evening Sacrifices Psal 50.10 Every beast of the forrest is mine and the cattell upon a thousand hils If I be hungry I will not tell thee This Temple was called the throne of his glory Iere. 14.21 So the perfection of beauty and the joy of the whole earth Lament 2.15 So the place of his rest Psal 132.14 and 1 Chro. 6.41 It was divided into three parts and therefore The Temple divided in three parts Iere. 7.4 useth a threefold repetition to note these three parts of the Temple The first was the holiest the Seventy call it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Divers names â—â—en to the holiest it is also called Oraculum Exod. 25.22 and it called Sanctum Sanctorum the holy of the holiest because it was separated from all profane uses Heb. 9.14 and because it was holy the Highpriest who went into it behoved to sanctifie himselfe before hee went into it and hee was a type of Christ who was holy blamelesse and undefiled and separated from sinners Heb. 26.7 The second part of the Temple was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vel
an anagogicall application from the Temple to the heavens and therefore the Temple is called Heaven 2 Chro. 6.30 Psal 11.4 The Lord is in his holy Temple the Lords Throne is in Heaven There was a controversie betwixt the Samaritans and the Iewes whether the Temple of Ierusalem The contention betwixt the Samaritans and Iewes for the place of Gods worship or the Temple of Samaria was the place of Gods worship Christ endeth this controversie Ioh. 4.21 when hee saith The houre commeth when yee shall neyther in this mountaine nor yet at Ierusalem worship the father And to shew how that Ierusalem should be no more the place of Gods worship first he separated the Arke from the Tabernacle secondly the Arke from the Temple God remooved from the Temple by degrees and then shortly afterwards he destroyed the Temple Ieremiah complayneth in his time that the Lord was like a stranger in the Land and as a wayfaring man that turneth aside to tarrie for a night Iere. 14.8 A wayfaring man that tarrieth but for a night in an Inne hath but little care of it So the Lord began now to bee a stranger and to take little care of this Inne his Temple where he was wont to lodge and now he was to forsake it for ever Conclusion The Conclusion of this is there is now no appointed place for the worship of God nor ever shall bee therefore the Iewes who have the veile upon their hearts are very blind who hope yet that the Tem of Ierusalem shall be built againe When they pray they ever turne their faces towards the Temple of Ierusalem and when they see a new house builded they marke the white wall with a blacke sticke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a contraction which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nigrum super album Recordare vastationis and they leave a little space wherein they write those words nigrum super album and under this they write recordare vastationis they marke the white wall with a blacke sticke to signifie that they mourne because Ierusalem is not built as that new wall is built and they pray the Lord to remember the destruction of Ierusalem and to have pitie upon it and they say Psal 137.4 If I forget thee O Ierusalem c. EXERCITAT IX Of the Cherubims A ceremoniall appendix of Command 2. Exod. 25.18 And thou shalt make two Cherubims of Gold of beaten Gold shalt thou make them in the two ends of the Mercie-seat THey are called Cherubims from the Hebrew word Racabh to ride 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cherubinus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 equitare 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Seraphin angeli quia celeritate aspectus splendore quasi flammantes ignei visi sunt a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ussit because the Lord did ride betwixt them Psal 18.10 He rode upon a Cherub and he sitteth betweene the Cherubims Psal 99.1 therefore they are called Mercahhak hashekina the Chariot of Gods Majestie They are also called Seprahim from Saraph to burne because the Angels his Ministers are a slaming fyre Psal 104.4 and the fyrie Angel or the Seraphin touched the lips of the Prophet Esay with a live-coale which hee had taken with the Tongs from off the Altar Esa 6.6 The first place that we reade of these Cherubims is Gen. 3.24 He placed at the east end of the Garden of Eden Cherubims and a flaming Sword And hence it is probable that the history of Genesis was written after that the Tabernacle was erected in the wildernesse for Moyses writeth of them as of things heard and knowne amongst the people They are painted as young men and not like boyes or children The Angels are painted as young men and so the Angels appeared in the likenesse of young men Mark 16.5 And entring into the Sepulchre they saw a young man sitting on the right side cloathed in a long white garment They are made in a comely forme and wel favoured They are painted in a comely forme whereas the Divell although he can transforme himselfe into an Angel of light appeareth usually in terrible and evill favoured shapes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 corvus atramentum diabolus therefore there is but one word in the Syriacke both for the Raven Inke and for the Divell because he appeareth blacke like the Raven The Cherubims had not foure faces but foure shapes or habits 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fignificat aspectum formam vel habitum They are not painted with foure faces as it is commonly holden for panim facies Eze. 1.10 is not taken for the face but for the forme or habite Luk. 9.53 And they did not receive him because his face was as though he would goe to Ierusalem that is his habite hee lookt as though hee would goe to Ierusalem So the Cherubims in somethings they lookt like man in their faces they went streight up as having legges and thighs then they were like the Lion in something in their necke and brest like the crest of the Lion and like the Eagle in their wings and like the Calfe or the Oxe in their feete Therefore those are mistaken who thinke that they had foure faces and from them the Egyptians borrowed their Sphinges 1 Macchs 3.48 And they layd open the booke of the Law wherein the heathen had sought to paint the likenesse of their Images that is they sought to paint their Images like the Cherubims the man in the Cherub hath the face because man of all visible creatures is the most understanding and is Lord over the rest What their wings signified They had wings to signifie their readinesse and protection and David alludeth to this Psal 17.18 Hide me under thy wings and the King of Tyrus is called a Cherub because of his protecting the people that were under him Ezek. 28.14 When one forme of the Cherubims is expressed all the rest are understood When a Cherub is described by any of these foure all the rest are to be understood Example 1 King 7.29 And on the borders that were betweene the ledges were Lions Oxen Cherubims And here is exegeticum and not copulativum that is he made Cherubims which had the likenesse of Oxen and Lyons They had sixe wings with two they covered their faces and with two they covered their feete and with two they did flee and it is probable that the Cherubims in the Tabernacle and Temple had sixe wings also although they did not flie two to cover their faces two to cover their feete and two stretched out their feete was covered The Lord would have the Cherubims covered and not to appeare naked the Lord would not have them to appeare naked therefore yee shall see when they appeared to men they appeared cloathed Act. 1.10 Two men stood by them in white apparell So Mark 16.5 and the Prests are commanded to put on breaches when they come before the Lord to cover their nakednesse Lev. 10.26
the other let goe So by the Angels ascending and descending upon the Ladder the Angels ascending signifying his Godhead whom they all ascend to honour and descending to minister unto him as man To his birth In his birth Mary offered for herselfe and for her Sonne to signifie that he became legally uncleane for us to purge our uncleannesse His offices King Priest and Prophet To his offices typed by the Highpriests garments and ornaments His death by the Sacrifices To his death and his lifting up upon the Crosse by the brasen Serpent his buriall by Ionas living in the Whales belly three dayes his resurrection by the firsts and therefore he is called the first fruits of them that slept 1 Cor. 15.20 and the fifty dayes betwixt the first harvest and the gathering of the full harvest signified the fifty dayes betwixt Christs resurrection and the comming downe of the holy Ghost upon the Apostles EXERCITAT XVI The Lord would not have his Priests use the customes of the Heathen Priests A ceremoniall appendix of Commande 2. Exod. 20.26 Thou shalt not goe up by steps upon mine Altar THe Israelits learned Idolatry in Egypt and their Pappes were brused Ezek 23.3 and the Prophet Ieremiah calleth Egypt a very faire Heifer Cap. 46.20 who was lascivious and wanton following Idolatry and therefore was called great in flesh Ezek. 16.26 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sive 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 aestro exagitor aestro velut immisso concito ab 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 asilus aestrus metaphorice stimulus And Israel followed Egypt who was like a backesliding heifer Hos 11.6 the Seventy translate it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 like a Heifer stung with Hornets who runneth here and there so did they after their Idols therefore he threatneth that he will feede them as a lambe in a large place that is he would send the ten Tribes to captiviâ—ie where they should have libertie enough to run as they pleased The Lord would not have them to imitate the beastly Priests of the Moabites When the Israelites were comming out of Egypt travelling towards Canaan the Lord forbiddeth them to follow the beastly Idolatry of the Moabites to discover their nakednesse as their Priests did and for this cause that they should not goe up by steps or degrees upon the Altar for their cloathes were short when they travelled through the Wildernesse with the ambulatory Tabernacle and if they had ascended by steps upon the Altar their nakednesse might have beene seene Priapus what This filthy Idolatry of the Moabites was the worshipping of Baal-peor who was also called Priapus This Priapus was a young man in Hellespont who was expelled out of the countrie as a corrupter of the youth He went into Greece where afterwards beastly filthy persons made a god of him Priapus the God of the Moabites The Moabites made choise of him also for their god and he was called Baal-peor because he was made with his nakednesse discovered this Idoll was also called miphlezeth 1 King 15.13 Horrenda statua and Idolum pudoris Hos 11.9 and 9.10 and like unto this worship was that worship of Tammuz Ezek. 8. with their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Moabites choose a filthy God like unto themselves Was not this strange that they could imagine that their gods and their goddesses were such but we are not to admire this for even as the Atheist that hee may sinne the more securely fained to himselfe that there is not a God so the uncleane and filthie man imagineth a god like unto himselfe Psal 50.21 because I kept silence thou thoughtest that altogether I was such a one as thy selfe they who write of the Ethiopians say that they paint the Angels blacke and the Divels white they paint the Angels blacke because they are blacke themselves they thinke the blacke colour the most comely colour and the white the most uncomely colour So these filthie Moabites made choise of a god like unto themselves and as their god Baal-peor was a filthie god so were his Priests filthie Priests in shewing their nakednesse The more modest amongst the heathen thought it a filthie thing to shew their nakednesse and therefore they sayd Caro pro pudendis honestatis causa in scaenam sine subligaculo nemo prodeat and as they had a filthy god and filthy Priests so they had a filthy Sacrifice they offered an Asse to Priapus which was a beast of great flesh Ezek. 23.20 Afterwards this filthy Idoll was called by the Latines Deus hortorum Priapus called Deus hortorum and why because they used to commit such filthinesse in gardens and therefore they used this word hortum in re amorum when they spake of filthy and unchast lust Quod meus hortus habet sumas impune licebit Si dederis nobis quod tuus hortus habet And when they would insinuate their filthy lusts they say laegere olera legere nuces legere poma Propertius Cum quibus Idaeo legisti poma sub antro and so Virgilius Malo me Galataea petit lasciva puella The Lord commanded his Priests to weare 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 side garments reaching to their feete and also breeches under them The Moabites are called the people of Chamos Num. 21.30 and Ier. 48. hence commeth the Greeke word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the Apostle alludeth to this Rom. 13.13 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not in rioting and drunkennesse Conclusion The Conclusion of this is Spirituall adultery is punished with bodily whoredome because they changed the glory of the uncorruptible god into an image made like to corruptible man and to birds and fourefooted beasts and creeping things wherefore God gave them also to uncleannesse and to vile affections Rom. 1.23 EXERCITAT XVII That a woman might not weare a mans apparell A ceremoniall appendix of Command 2. Deut. 22.5 The woman shall not weare that which pertaineth to the man THe Lord knowing how prone his people were to Idolatry made a partition wall betwixt them and the Gentiles and he would have them opposite to the Gentiles in their ceremoniall worship Vide Analyses Iunij in Levit. First the Egyptians eate onely swines flesh therefore ye shall be opposite to them ye shall not eate the flesh of the Hogge they worshipped the Oxe and the Sheepe therefore yee shall eate them and sacrifice them Secondly in their apparell the Priests of Isis did weare linnen and wooll therefore yee shall weare linnen onely or wooll onely and not linsey wolsey The Iewes opposite to the Gentiles in the manner of their worship Thirdly the Egyptians had 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to save them from evils therefore the Lord commanded his people to weare phylacteries Fourthly in the manner of their worship they when they worshipped they looked towards the sunne rising but ye shall be contrary to them and turne your faces towards
were commanded to absteine from the dead and not to come neare their fathers brethren or sisters if they were dead if a man dyed suddenly by them they were defiled and if they touched but one who touched the dead they were defiled the same holinesse was required of them that was required of the highpriest to absteine from the dead Maimone in his treatise of mourning cap. 3. The Iewes say if the Highpriest had lighted upon a dead bodie in the way hee might defile himselfe and bury the dead being alone and none to helpe him So they say if an inferiour Priest and a Nazarite were walking together if he had beene but Nazaraeus dierum he was to burie the dead because his holinesse was not perpetuall but if he had beene a perpetuall Nazarite then the inferior Priest was to bury the dead and not he because as great purity was required in the perpetuall Nazarite as in the Priest concerning the dead Quest Did not Sampson sinne being a Nazarite by touching of the dead bodies and taking off their cloathes Answ He did this by the singular direction of the spirit of the Lord so he dranke of the water which flowed out of the law bone of the Asse and eate of the honey which was in the dead Lion which were al unclean by the law The heathen Priests learned of them not to touch the dead Seneca consolatione ad Marcian cap 15. the Flaminian Priests might not put shoes upon their feete of the leather of that beast which dyed of it selfe and if a Priest happened to have a funerall oration before the dead corpes he used to stretch a vaile betwixt him and the corpes that he might not see it Non licebat Flamini Diali tibias funebres-audire nec locum in quo bustum erat ingredi A Flaminian Priest might not heare the sound of the pipes which were at burialls neither might he come into that place where there was a grave The third thing was this that no Rasor came upon their head they suffered their haire to grow 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 intonsi therefore they were called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they were called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vel intonsi and if they were voluntary Nazarits no Razor might come upon their heads untill the vow was expired and then their haire was cut and cast under the Altar burnt but if they were perpetuall Nazarits there came never a razor upon their head but their haire was onely cut about and this was cincta caesaries Dalila cut off Sampsons haire yet he ceased not to be a Nazarit for the Angell said that he should be a NaZarit unto his death The haire was a signe of strength and as long as Sampson kept his haire hee kept his strength and God threatning to weaken the estate of his people useth this similitude that he will shaue the haire with a razor Esay 7.20 In the same day shall the Lord shave with a razor When the voluntary Nazaret vowed a vow for thirty dayes and in the meane time defiled himselfe by touching of the dead if the whole time had beene spent to one day and then if he had touched any uncleane thing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all these former dayes were reckoned nothing to him Iob. 3.6 Naphal fugient aut dilabentur Onkelos inutiles erunt Perire diem ad embolismum pertinet or let let them be reckoned amongst the intercalar dayes which were not numbered amongst the dayes of the yeere and he was to begin his vow anew againe so it is in the course of our sanctification when we haue gone on a while in it and then fall into some great sinne in that case we are to begin our sanctification anew againe Act. 7.42 O yee house of Israel have ye offered to me slaine beasts and sacrificed by the space of forty yeeres in the Wildernesse They offered to the Lord sundry times in the Wildernes according to his ordinance but because now they fell to worship Idols therefore the Lord reckoned the former sacrifices as though they had not beene offered to him When the Israelites had travelled to the confines of Moab to Kadesh-Barnea they fell a murmuring there against the Lord therefore the Lord brought them backe againe after that they had passed sixteene stationes Num. 33.20.35 To the red Sea in which they were baptized 1 Cor. 10.2 So when we fall from the Lord we are to returne backe againe to our Baptisme and first vow And he came and dwelt in Nazaret that it might be fulfilled which was spoken by the Prophet Matth. 2.23 And he shall be a Nasarit to the Lord. Quest How were these two accomplished in Christ he was called both a Nasarit and a Nazarit Answ Christ was a Nazaret the true branch of the roote of lesse Nazaraus vot◠Nazarenus habitatione and he was a Nasarit truly separate to the Lord and Satan acknowledged him to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Luc. 4. As Sampsō was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sanctified to the Lord in type 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he was both 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 et 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sanctus and he was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 oriundus ex Nazaret and in the title of Christs Crosse there was an allusion to that plate of gold which was upon the forehead of the high Priest and therefore Aaron was called the Saint of the Lord because he had holinesse to the Lord written in his forehead that plate of gold was called Nezer it had written upon it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Exod. 30.39 It was written that is ingraven in the plate Christ was that true Nazarit holy blamelesse and undefiled we are to marke that the Seventy to facilitate words and to make them the more easie to be pronounced write the words different from the Hebrew as they say Samaria for Shemron so Solomon for Shelomoh so Nasareus for Nazareus the devil being well acquainted with all languages could cal Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 putting S for Z so in the inscription upon the Crosse they call him that Nasarit or Nazarit Ob. But Christ did drinke wine therfore he cannot be called Nasarit but Nazarit onely Answ He was not a legall Nasarit for he fulfilled that in his forerunner Iohn the Baptist but he was the true Nasarit separated from sinners the Iewes in contempt called Christ a Nazarit and so Iulian the apostate called Christ a Galilean because Nazarit stood in Galilee and it was for this that the Christians were called at the first Nazaraei but afterward their name was changed at Antioch and they were called Mesichijm Christiani From the cutting of the Nazarits haire they brought in shaving of the heads in the Christian Church and they said that long haire signified superfluity in manners hence came this speech afterwards Tonso capite fieri monachus
matter under this condition that every one should celebrate it after his owne forme The contention betwixt the Easterne and Westerne Churches wakened againe This peace lasted not long for in the yeare of Christ 318 the contention was wakened anew againe which Constantine the Emperour tooke hardly out exhorting the Asiatickes not to be partakers with the Iewes who crucified Christ but they would not obey the Emperours letters for they said they kept not the Iewes Passeover but the new Passeover instituted by Christ But a Councell being convened at Nice for the repressing of the heresie of the Arrians it was appointed that through every Church of the Empire The decree of the Councell of Nice the Pascha should be celebrated upon the Lords day by all The Councell for finding out of the Pascha appointed first that it should be celebrated after the twenty one day of March for at that time the vernall Equinox was upon this day and the Pascha should be celebrated after the Equinox Secondly that after the twenty one day of March they should looke still to the fourteenth day of the moone and after this day should the Passeover be kept upon the Lords day and to find out the time of the Moone they composed the sicle of the golden number for wheresoever in the Kalender the golden number is found of that yeere there is the new Moone and although these rules were sure at the Councell of Nice yet they hold not now for the Equinox is not now fixed upon the twenty one day of March but ever anticipateth it for now it is on the tenth of March but now these who reckon to the Passeover looke to the first new Moone after the first day of Lent and the first Sunday after beginneth the Quadragesima and the seventh Sunday after is the Pascha The Iewish feasts went backeward Marke that all these Iewish feasts being reckoned by the Equinoxe they goe backward from the day upon which they were first instituted when the Passeover was instituted at the first it fell upon the twenty seventh day of March. When the Passeover was instituteâ— the Equinoxe was upon the 27 day of March. At the Councell of Nice the Equinoxe turned backe to the twenty one day on which the Passeover was kept and now it is turned backe to the tenth day If the Passeover should be kept now according to the Equinoxe it should be kept the tenth of March. The reason why the Equinoxe varieth so is because in the space of every hundreth and sixe yeares Why the Equinox varieth At the Creation the Equinox was upn tho 3 day of April the whole Spheres come from the South to the North by motion of the Firmament one degree the world being created upon the third of Aprill which was the Equinox then now it is turned backe to the tenth of March and if the world were to continue so long it would turne to the tenth of Ianuary By this the Lord would teach the Iewes that all their feasts have taken an end but the Sabbath continually goeth forward for it shall fall this yeare upon the first of Ianuary it will fall upon the second of Ianuary the next yeare and so forth but the feasts goe backeward that which falleth upon Saturday this yeare shall fall upon Friday the next yeare and as the Planets have a contrary course to the first mover going backeward whereas the first mover goeth forward so these feasts going backeward turne to nothing but the Sabbath going still forward shall end in that eternall Sabbath Conclusion The conclusion of this is these feasts being so alterable and moveable it was a foolish contention betwixt the Easterne and the Westerne Churches about the keeping of the Passeover EXERCITAT XX. Of the Pentecost A ceremoniall appendix of Command 4. Levit 23.15 And ye shall count unto you from the morrow after the Sabbath from the day that yee brought the sheafe of the wave-offering seven Sabbaths shall be compleat c. THe Pentecost is called the feast of weekes because there were seven weekes betwixt the morrow after the Passeover and it is called the Pentecost from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fifty and in Hebrew Haghashibignoth There were sundry memorable things reckoned by the number of fifty in the Scriptures 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Many memorable things by the number of fifty as fifty dayes from their comming out of Egypt unto the giving of the Law The Dough which they brought out of Egypt lasted thirty dayes for the Manna descended the sixeteenth day of the second moneth now betwixt the fifteenth day of the first moneth when they came out of Egypt to the sixteenth day of the second moneth are just thirty dayes after that time within fifteene dayes they came to Sinai that maketh forty five dayes then the Lord commanded them to sanctifie themselves three dayes annd that maketh forty eight dayes then the second day after that the Law was given So there were fifty dayes betwixt the morrow after the Passeover and the Pentecost So there were fifty dayes after Christs Resurruction and the comming downe of the Holy Ghost upon the Apostles so in the fiftieth yeare was the Iubile The errour of the Samaritans in reckoning of the Pentecost There were seven weekes from the morrow after the Passeover to the Pentecost the Samaritans mistaking the word Sabbath they kept seven Pentecosts in one yeare therefore they were called Hebdomaditai They began to reckon the Pentecost from the morrow after the Passeover which they called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the first Sabbath after the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Christ rose upon this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and as there were fifty dayes betwixt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the Pentecost so there were fifty dayes betwixt Christs Resurrection and the comming downe of the Holy Ghost The Angell stirred the poole at the Passeover At the Pentecost the man which had an infirmitie thirty eight yeeres was cured Ioh. 5.5 For it is said verse 4. That an Angell went downe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 at a certaine season and the Hebrewes say lemognad hase and the Helâ—nists say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 following the Hebrewes at this season that is at the Pentecost 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here is taken distributivè so Mat. 27.15 The Angell came downe at their feasts when many people were met together at Ierusalem conferre Ioh. 4.36 with cap. 5.1 At that Pentecost the Angell but came downe but at the great Pentecost the Holy Ghost came downe When the Barley Harvest began Vpon the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was the beginning of their Harvest and then there were but handfuls of Barley brought in therefore at the Passeover they read the History of Ruth in the dayes of the Barley Harvest Ruth 1.22 In the beginning of the Barley Harvest the Chaldee Paraphrast paraphraseth it at the Pentecost But at the
Lacky or footboy divided in two parts Those fringes which they were commanded to put upon the borders of their Garments 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 institae and the wings of them are called Gedilim threeds woven together that is threeds which remaine hanging downe like small haires after the coate was woâ—â—n Num. 13.38 And then they had their Tephilim their Phylacteries and the Phylacteries were put upon their heads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 peniculatus filorum textus Why the Iewes wore Phylacterius and upon their armes and those which were called TZitzith were put upon their cloathes and the posts of their doores he commanded them to weare those fringes and Phylacteries to put them in remembrance to keepe the law of the Lord and to distinguish the Iew from the heathen and they say three things distinguished the Iew from the heathen their Sabbath their circumcision and their Phylacteries The Iewes abused their Phylacteries They abused those fringes and Phylacteries first inlarging them and making them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Christ blamed them not for wearing Phylacteries but for making them too broad Againe they abused them making them helpes onely for their prayers and they derived Tephilim a Phylacterie a Palal orare 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 derivatur a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 apponere et non a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 orare ut quidam volunt whereas it should be derived from Taphal apponere Taphal signifieth adhaesionem vel conjunctionem and the seventy translate it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Immobilia they were not then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 helpes to prayer as the Iewes superstitiously imagined but helpes to put them in remembrance to keepe the Law and from this superstition it came that Elisha delighted still to were Talijoth his upper GarmeÌ„t with the wings therefore they called him Elisha with the wings and his superstitious prayers they called them his golden wings and R Eleazer the son of Ioseph said whosoever had Phylacteries upon his head and upon his arme and fringes upon his Garment and a marke upon his doore all these would keepe him from sinning as it is written a threefold cord is not quickly broken Eccles 4.12 After this they became more impious in abusing them making them remedies against Witchcraft 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 contra fascinationes those Phylacteries Varro called Prebia or Brebia hence commeth the word briefe which is Satan signe to save men from danger EXERCITAT XXXIII A ceremoniall appendix for the breach of all the Commandements Deut. 21.23 Cursed be he that hangeth upon a tree THere are two parts in this punishment a judiciall part and a ceremoniall The judiciall is this A judiciall and ceremoniall part in the Law to put the malefactor to death the ceremoniall part is this to hang him upon a tree but not to suffer him to hang all night for then he defileth the Land When the adulterer is commanded to be put to death the judiciall part of the Law had but respect to the breach of one Commandement to wit the seventh The malefactor that was â—anged under the Law was accu sed for breach of all the Commandements but when the Law commanded to hang up the malefactor upon a tree then the malefactor is accounted accursed because he hath broken the whole Commandements Therefore the Apostle addeth Cursed is every one that continueth not in all things which are written and Deut. 27.26 Cursed be he that confirmeth not all the words of this law to doe them that is who hath not continued in them to doe them Heb. 8.9 Iere. 31 33. This transgression of the law is called the quarrell of his covenant that bringeth on the vengeance of God Levit. 26.25 And I bring a sword upon you that shall avenge the quarrell of my covenant so Iere. 50.28 We are naturally accursed for breaking of all the CoÌ„mandmeÌ„ts Christ by imputatioÌ„ was really accursed for the breach of all the Commandements so was the malefactor typically accursed being a type of Christ No malefactor was a type of Christ but he that was hanged Secondly none hanged out of Iudea The malefactor typically accursed the forme of their death made them accursed but onely the sinne it selfe No Malefactor was a type of Christ but he who was hanged in Canaan as when Haman's sonnes were hanged upon a gallowes thirdly whatsoever forme of hanging upon a tree they used in Iudea it made them accursed whether they were hanged upon one tree as Sauls sonnes were or upon a crosse tree which forme the Romanes brought in amongst them No death made a man accursed but hanging on a tree 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Crux patihulam a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 erigere crucifigere Why the theefe was not to hang all night the Iewes called Zekephah and the Greekes called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lignum geminum Fourthly they might not suffer them to hang all night upon the tree because it defiled the land the Chaldee Paraphrast giveth this to be the reason why they should not be suffred to hang all night upon the tree because man was made to the Image of God and as it is a dishonor for a Prince to see his Image misregarded so the Lord would not have man to hang all night upon a tree because he was made to his Image but the text giveth this reason that he should not hang all night lest he defile the Land Deut. 21.22 And Iosh 10.26 it was not for the honor of the party hanged that hee was cut downe before night but that the Land might not be defiled and in detestation of this death The tree buried with the Malefactor they tooke the tree upon which the malefactor was hanged and buried it with him and the Iewes adde that they did not hang him upon a growing tree lest they should have spared the growing tree and not cut it downe and buried it with the malefactor Quest It may be asked how David caused the young men to kill Rechab and Benah who killed Ishboseth and to hang up their armes and legges over the poole in Hebron 2 Sam. 4.12 seeing the malefactor was to be cut downe before the sunne set Ans Why David set up the legs and armes of Benah and Rechab The bodies of the malefactors might not hang all night but they were to be taken downe and buried before the Sunne set but the legges and hands of those malefactors were set up there to teach others to abstaine from cruell murther Fiftly they were accursed who hung upon a tree rather than upon any other thing because Adam sinned eating the fruit of the forbidden tree Lastly observe that no forme of mans death All sorts of deaths now are alike now maketh him accursed for all sorts of death now are alike providing that he die penitently it is the dying in sinne onely that maketh a man accursed now it is not the forme of the death that maketh
a Potters field with it to bury strangers in Mat. 27.7 therefore they might sell a field for they bought this field to bury strangers in it First this field was not a fruitfull field Answ but a place where the Potters made pots and it seemeth that this field was adjacent to some poore house So Ioseph of Arimathea being of another tribe than those of Ierusalem for Arimathea or Rama was in the tribe of Ephraim but a great part of Ierusalem with Mount Calvarie and Iosephs Garden wherein he had his Tombe was in the tribe of Benjamin yet he bought a Garden being neere Ierusalem and the Hill Calvarie because it was a thing which belonged to the house within the walled Citie If a man might not sell his inheritance in Israel Object how could the Kings themselues inlarge their possessions or haue places of pleasure proper for themselues but we reade that the Kings of Iuda Israel had Orchards and Gardens and places of buriall proper to themselues which was a part of their peculium or proper right Answ The Kings might haue Orchards and Gardens proper to themselues places of pleasure but they might not buy the propertie of any mans Land or Vineyard Wherefore Naboth said well God forbid it me that I should sell my fathers inheritance they were but usufructuarij but the Lord was Dominus fundi and he that hath no right to himselfe cannot make a right to another Why might they sell their houses within a walled Citie and not their fields and grounds in the Country Levit. 25.13 The reason why they might sell their houses within the walled Cities The reason was this they might not sell their grounds that their possessions might be kept still distinct but because many came to dwell in the walled Cities and the houses were not so distinguished as the grounds and Vineyards therefore they might sell them this was also done in favour of the Proselytes that they might haue a dwelling amongst the people of God Conclusion The conclusion of this is as the Israelites when they morgaged their Land they had not power simplie to sell it because the propertie was the Lords therefore it was to returne unto him in the yeare of the Iubile So although the children of God morgage their part of the heavenly Canaan yet because the right is the Lords it shall returne to them in the yeare of that great Iubile CHAPTER XV. Whether the Iewes should be tolerated in a Christian Common-wealth or not ROM 11.23 And they also if they abide not still in unbeliefe shall be graffed in for God is able to graffe them in againe THere may be many reasons alledged why this sort of people should not be tolerated amongst Christians First if yee respect their profession and Religion they are to be secluded from us Christians and secondly in respect of their dealing with us in their civill contracts and bargaining As for their Religion First they detest us Christians who professe Christ for Christs cause Secondly they hold many damnable and blasphemous opinions concerning Christ first for his forerunner Iohn the Baptist secondly they hate Marie the Mother of our Lord Iesus Christ thirdly they oppose themselues against Christs natures fourthly against his Offices King Priest and Prophet fiftly against his death upon the crosse sixtly against his resurrection seventhly they oppose themselues to his imputed righteousnesse and lastly to his Gospell and they expect a glorious Messias to come First in detestation of Christ they detest us Christians they call us Goijm Gentes and Edomites 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vastavit and when they would welcome a Christian they say welcome Shed that is Devill The Iewes detest Christians hinking that the common people understand not the word and they curse us Christians daily anathema sit externis in serpente that is they wish that we who are without their societie may be execrable as the Serpent But they detest those most of all who are converted from Iudaisme to Christianitie and they pray three times in the day against them morning midday and evening and thus they pray Ne sit quies Apostatis neque spes The Iewes expect Elias to come Secondly they expect Elias Tishbites to be the forerunner of their Messias and when they cannot resolue their hard questions to their Schollers they say Tishbi solvet nodos 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is when Elias Tishbites shall come he will resolue all doubts but Elias is come alreadie and they haue done to him whatsoever they listed Math. 17.12 They hate Marie the Mother of Christ and they call her Mara bitternesse and the herbe called Herba Mariae by them is called Herba suspensi because Marie bare Christ who was crucified upon the Crosse so a peice of money called grossa Mariae they called it in despite grossa suspensi The Iewes deny the two natures of Christ Then they deny the two natures of Christ for they deny his God-head inceptum est nomen Iehova profanari Targum Hierosolymitanum paraphraseth it thus illi caeperunt idola colere fecerunt sibi Deos erroneos quod cognominabant de sermone domini he understandeth here blasphemously Christ calling him Deum erroneum whom the Scripture call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Of old they said Deus sanctus domus Iudicij ejus fecerunt hominem by the house of Iudgement they meant the trinity of persons for all the inferior house of Iudgment consisted of three and they said Duorum non est judicium so the Chaldie paraphrast paraphraseth the trinitie of persons by this paraphrase but now the Iewes doe set themselues against this and they deny it flatly They set themselues against his offices The Iewes set thēselues against the offices of Christ he was anointed King Priest and Prophet Hameshiah that excellent Prophet but in detestation of Christ they will not call their Tardigradum or slow-comming Christ Messiah but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 delibutum they hate so the name of Christ They mocke the Kingly office of Christ Mat. 27.19 they put a crown of thornes upō his head for a crowne and they put a reed in his hand for a Scepter So they mocke his Priestly office he saved others let him saue himselfe Vers 40. and his Propheticall office Prophesie thou O Christ who is he that smiteth thee Mat. 26.68 So they mocke his death and his crucifying upon the Crosse they call Christs crosse the Woofe and the Warpe and so mystically when they speake one to another amongst Christians they call Christ the Woofe and the Warpe They deny the resurrection of Christ Mat. 28.15 and it is noysed abroad amongst them unto this day that Iesus Christ was stolen away by his Disciples and that he did not rise againe So they oppose his imputed righteousnesse and they say that every fox must pay his owne skin to the flayer and they say sit mors mea expiatio cunctarum
of their sinne So the Covenant here is the Lords Covenant and the deceiver is not able to make it of no effect But where the principall intention of the contracter is deceit and the person with whom the contract is made is deceived When the errour of the person maketh the contract of no effect then the contract is nullified as if a man should ignorantly buy a free man for a slaue here the free man should be released error personae irritat contractum Object But yee will say in all contracts God hath an hand and he is never deceived therefore no such contract should be dissolved where there is error personae Answ In the blessing betwixt Isaac and Iacob and the contract betwixt Ioshua and the Gibeonites God had set downe his revealed will God had revealed his will in the blessing of Iacob and the sparing of the Gibeonites what he was minded to doe in both of these and therefore neither the error of Isaac nor the deceit of Rebecca and Iacob made the blessing of no effect so neither in the contract betwixt Ioshua and the Gibeonites But the Lord forbiddeth fraudulent contracts in his Word neither is it his intention that such contracts should be made therefore they are of no effect CHAPTER XX. That a Iudge may giue out sentence by the information of the false witnesses and yet be free 2 SAM 1.16 And David said unto him thy bloud be upon thy head for thy mouth hath testified against thee IN Iudgement the principall part dependeth upon the witnesses and if they testifie an untruth The chiefe part in judgment dependeth upon the witnesses they make a wrong sentence to proceed out of the mouth of a just Iudge David here giueth out sentence against the Amalekite it was a just sentence in respect of the Iudge because he condemned him out of his owne mouth but a wrong sentence in respect of the Amalekite because he did not kill Saul but bragged onely that he had killed him for the Text saith that Saul killed himselfe 1 Sam. 31.5 When the Grecians besieged Troy Simile Palamedes was killed there amongst the rest and when the Greekes had raised their siege from Troy and taken Ship to returne to Greece Nauplius the father of Palamedes to be revenged upon the Greekes tooke a Boate in a darke night and went into the Sea and set up a Beaken upon a rock which when the Greekes did see they tooke it to be the Harbour and directed their Course towards it and so they runne the most of their Shippes upon the rockes and were cast away We cannot say here that the fault was in the Pilots because the Shippes were cast away but the fault was in false Nauplius who held up a wrong light unto them So when a good Iudge giveth out a wrong sentence the fault is not in the Iudge but in the false witnesses who hold up a false light unto him and therefore the Iudge should labour to punish these false witnesses and to restore the partie who is wronged to his right and as Telephus was healed by the speare that hurt him so should they studie to cure the person whom they haue wounded by their sentence A Iudge must not proceed without witnesse If a Iudge call two or three witnesses that is the first thing required of him in tryall of the truth nam testimonio unius non proceditur and one witnes doth not proue There are three witnesses in heaven to certifie us of the truth the Father the Word and the holy Ghost And there are three that beare witnesse to us in the earth of the remission of sinnes the Spirit the water and bloud 1 Ioh. 5.7.8 So in Iudicatories of the Church three witnesses are required 2 Cor. 13.1 This is the third time that I am comming to you in the mouth of two or three witnesses shall every word be established So in the tryall of civill causes every thing was established by the mouth of two or three witnesses Deut. 21.15 A Iudge is to make choise of faithfull witnesses Secondly The Iudge must call faithfull witnesses they are called faithfull witnesses when they are reputed so in the common estimation of men Esay 8.2 And I tooke unto me faithfull witnesses Vriah the Priest and Zechariah the sonne of Ierebechiah Vriah was not a faithfull man yet because he was so reputed amongst the people therefore he is called a faithfull witnesse They must be eye-witnesses Thirdly Hee must call witnesses who haue both heard and seene 1 Ioh. 1.1 That which we haue heard that which we haue seene with our eyes which we haue looked upon c. Fourthly They must be contestes and their testimonies must be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 agreeing in one Mark 14.56 Now if the Iudge proceed this way and the sentence be false it is not his fault for by the mouth of two or three witnesses every word shall be established that is shall be holden for truth When a Iudge demaundeth of the witnesses hee asketh them not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what murther is Secondly he asketh not of them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the effects and consequents of murther which follow it as the guilt and punishment Thirdly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he asketh them whether it were casually or maliciously done And fourthly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if they saw him kill such a man this is the speciall thing that they require and if the Iudge giue out sentence this wayes according to things proved then the blame lieth not upon him if there bee a wrong sentence pronounced It may be said Object when a man taketh a thing to bee a truth although it be an untruth he speaketh an untruth why doth not a Iudge then pronounce a sentence which is not true although he take it to be a truth There is a greater vniformitie required betwixt the mind and the tongue Answ then betwixt the sentence of the Iudge and the testimonie of the witnesses for there is nothing required in the Iudge but that he proceed secundùm allegata et probata according to things alledged and proved CHAPTER XXI Of one who killed in suddaine passion 2 SAM 14. And thy hand maid had two sonnes and they two stroue together in the field and there was none to part them but the one smote the other and slew him THere is a difference betwixt those things which wee doe in suddaine passion Difference betwixt things done in passion and deliberately and those things which are done deliberately those things which children mad men and beasts doe they are not said to be done deliberately they come not from the will which is principium agendi possunt laedere sed non injuriâ afficere Violentiâ—â— Coactum Non spontaneum Voluntarium Againe there is a difference betwixt violentum coactum non spontaneum voluntarium Violentum is that which by outward force a man is constrained to
Israel and made them heads over the people Rulers over thousands c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 virga 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tribus THe people of the Iewes were divided into twelue Tribes those Tribes were called Shibhte because they had a rod carried before them Before the renting of the ten Tribes from Iuda they were called Israelites but after the rent of the tenne Tribes the two Tribes and the halfe were called Iuda and the tenne Tribes were usually called Israel and sometimes Ioseph and Izreel and sometimes Iacob And in the Captivitie they are called Iewes as Ester 2.5 Mordecai of Benjamin is called a Iew so Ester 3. Haman sought to destroy all the Iewes and they are all called Israel in the Captivitie and thou shalt beare the iniquitie of Israel and Iuda 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cum ה demonstrative Ezek. 4. And once halevj Mal. 2.8 cum he demonstrativo to signifie that levi is not put here for a proper name Those who ruled the twelue Tribes were divers Ioshua 23.2 Ioshua called for all Israel for their Elders for their heads for their Iudges and for their officers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Seniores For the Elders these are called Zekenim and the Seventie translate them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 id est majores Zekenim is sometimes taken for the great Synedrion and sometimes for the Kings Councell 2 King 1.10 And Iehu sent unto Samaria to the Rulers of Izreel here the word Elders is taken for the Kings Councell and not for the Synedrion for it sate in Ierusalem and sometimes in the lesser Cities Zekenim are called Senatores Secondly He called for roshim their heads which the Seventie translate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Principes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Capita Priupes This word rosh is taken sometimes for the Captaines of the Armies 1 Sam. 11.11 And Saul divided his Armie into three heads that is three Companies Iudg. 11.7 eris nobis lerosh in caput the Seventie translate it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So rosh is taken for the heads of the families and they are called roshe abhoth here Ioshua sent for the Captaines of the Armie Thirdly He sent for Shophetim the Iudges 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iudices that is the Rulers of the Cities and these also were called Omanim 2 King 10.1 These who ruled the people 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 were either the heads of the Tribes and they were called share hashebhatim or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 these conveined the Tribes and were Captaines in their warres for the Tribes had their owne proper warres sometimes one against another so the Danites made warre against them of Lachis and they of Ephraim against Iepthe Iudg. 12. Or else they were Commanders in some part of the Tribe for the Tribes were divided into families and these who were cheife in the familie were called Share mishpahhim or Patriarchae capita familiarum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Capita Familiarum the Patriarchs or heads of the families These families againe were divided into thousands Example In Iuda there were fiue great families or alphe thousands and they had fiue Commanders who were called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Numb 1.16 these were the heads of thousands in Israel And Micha alludeth to this chap. 5.2 Bethleem Ephrata although thou be little amongst the thousands of Iuda Secondly some were Commanders over hundreds and they were called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thirdly they were Commanders over fifties Esay 3.3 And lastly Rulers over ten This division was instituted by Moses by the Councell of Iethro and approved by Iehosaphat 2 Chron. 19. These Commanders over thousands hundreds and fifties were bagnale ribhoth Lords to take away strife from the people 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 like our Iustices of peace and they differed from the ordinary Iudges called Shophetim 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lastly They had their shoterim which word is diversly translated by the Seventie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 first they translate it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because by force they compelled men to obedience loro et baculo cogebant and sometimes they translate them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because they carried a rod and sometimes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pro. 6 6. Goe to the Pismire who hath not Shoter over seer or ruler So Exod. 5.15 they translate Shoterim 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as yee would say institutores vel doctores because they taught the people obedience to the Magistrates and Act. 13.35 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Syrus habet caput vrbis Iunius translates it moderatores Aquila translateth it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 facinorum Vindices Lastly they translate shoterim 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 under-rowers for as in a Gallie there are commanders rowers and under-rowers so in this well constituted Common-wealth of the Iewes there were supreame Commanders Commanders in the middle degree and Commanders in the inferiour degree CHAPTER XXV Of their civill counting of their times and first of their Houre Of their times THe Greekes deriue the houre from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 terminare because it measured the times of the yeare or from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 custodire because they fained that the houres kept Apolloes gates but it seemeth rather to bee derived from the Hebrew word Or lux and hence the Egyptians call the Sunne 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Apollo The Greekes at the first had no other division of the yeare but into foure seasons which they called quatuor horae anni and the Latines called them quatuor tempestates anni The like division they made of the day and they said solis occasus suprema tempestas esto Afterward they divided these tempestates into so many houres in the day those houres were either called horae minores and they were measured by the Zodiack and planetarie or unequall houres because of the obliquitie of the Zodiacke or else they were called horae equinoctiales equall houres because of the streightnesse of the Equinoctiall The Iewes at first learned the division of the day into whole houres from the Romanes for before this the houres were either halfe-houres or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 occasionall houres as to dine and to suppe So the houres of dinner and supper were described of old by drawing of water as Rebecca came out to draw water Gen. 24.11 Septuaginta dixerunt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dinner and Supper described by drawing of water This was the evening time when women came out to draw water So they noted the dinner time by drawing of water Ioh. 5.31 when the woman of Samaria came out to draw water then the Disciples brought meat to Christ and desired him to eate This was dinner time Of the houres upon Ahaz Diall THe houres set upon Ahaz Diall were unequall or planetarie houres because this diall was made upon a polar ground Fiue sorts of Dials There are fiue grounds upon
so Luk. 3.2 This odde day which was added every fourth yeare was called dies desultorius This desultorie or bissextile day at the first did run thorow the twelve Moneths because it wandered to and fro through the whole yeare for the space of one hundred and twentie yeares This is called saeculum Gen. 26. and therefore they inter-laced a whole moneth for this desultorius dies What makes an embolimie yeare which in the space of one hundred and twentie years maketh up a moneth of thirty dayes and because that day which afterward was inter-called in the fourth yeare lacked some scruples of a whole day The Sunnes course commeth alwayes backe in the moneths therefore in the space of one hundred thirty and sixe yeares the Sunne turned backe a day in every moneth when it commeth to the Equinoxe or Solstice The Sunne was in the Equinoxe at Christs death in the twentie fifth of March now it is come to the tenth of March and if the world should continue long it should come to the tenth of Ianuary and so backward The Sunne followeth the first mover This sheweth that the Sunne keepeth the revolution of the first mover who comes alwayes neerer to the North Pole as the Astronomers haue observed These fiue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dies the last of them Nehemias calleth Nephthar 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Purificare from the word patar purificare for writing to the Iewes which were in Egypt 2 Macc. 1.36 he sayes that the Temple was purified upon the last of these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dies called naphthar for the Egyptian moneths had alwayes thirtie dayes These fiue intercalar dayes had divers names among the Egyptians which make up in the yeare three hundred and sixtie dayes and fiue odde dayes which added to the end of the yeare were called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and by Egyptians and Arabians Nasi the first of them was called Osiris and the fift naphthar The moneth of the Moone hath twenty nine dayes and twelue houres therefore amongst the Iewes the moneths were either twenty nine or full thirty A threefold computation of the moneths of the Moone The moneths of the Moone are considered three manner of wayes First as the Moone goeth from one point of the Zodiacke and returneth backe to the same againe and this is called periodus vel cursus lunaris which space of time is more then twenty seven dayes and lesse then twenty eight The second is the returning of the Moone to the same place where she went backe last from the Sunne and this is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this consisteth of twenty nine dayes and twelue whole houres The third is the second day from the conjunction and it is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the apparition of the new Moone this is in the second day after the conjunction All the time before the captivitie the moneths had no proper names Ezek. 1.1 No proper names of the moneths before the Captivitie Now it came to passe in the thirtieth yeare in the fourth that is in the fourth moneth So the Romanes gaue the names to the moneths from their number as September October c. Therefore these three names spoken of 1 King 6.37.38 Ziph for the second moneth and Bul for the eight and so ethanim These first names Ziph and Bul The names of the moneths before the captivitie were appellatiue Scaliger holdeth them to be Sydonian names or Tyrian but we may say rather that they were appellatiue names all this time Ziph significat amaenitatem Dan. 2.31 so the moneth ethanim mensis antiquorum a Chaldie word because they reckoned the creation of the world from that moneth Alexander the great changed these Chaldie names which they had learned in the Captivitie into Macedonian names as Adar he called it Xanthius and tishri he called it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as yee would say Iupiters boy 1 Macch. 9.50 It was after the captivitie before they learned to inter-call their moneth The reason of the moneths intercalation after the captivitie and then they began to inter-call them that they might make both the Sunne and the Moone come both to one period every second or third yeare And that they might know the time of the change of the Moone for the keeping of their feasts the better and for every second or third yeare they doubled the moneth adar and called it veadar and this yeare was called the embolimie yeare And because the Sunne and the Moone met not in one period the second or third yeare therefore they made up the golden number consisting of nineteene yeares The course of the Sun and Moone agree after nineteene yeares are compleat and called the golden number wherein the Sunne and the Moone met both in one period together The rule for this embolimie amongst the Hebrewes was this ter ter bis bis ter ter ter id est mensis intercalandus est anno tertio sexto octavo undecimo decimo quarto decimo septimo decimo nono et annus decimus nonus erat intercalandus consisting of seven moneths Before the captivitie they had no other inter-calling or reducing the Moone to the Sunne but onely dies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Egyptiorum and the Turkes at this day observing onely the lunarie yeare and never reducing the Moone to the Sunne therefore the moneth Rammadon falleth sometimes in Summer and sometimes in winter When they inter-called their moneths they called the moneth which they inter-called Veadar and this Veader was their twelfth moneth and Adar was their thirteenth moneth this Veadar was but esteemed as momentum temporis among the Iewes and in their civill computations it had no use neither judged they any cause in this moneth and the Iewes set downe this case Ruben and Simeon were two twins Ruben the eldest was borne in the last day of the intercalar moneth Veadar and Simeon his brother was borne in the first day of the ordinary moneth adar so that Simeon was but a day younger then Ruben And the case was handled amongst the Iudges which of them should enter into the inheritance first and they ordained that Simeon should enter a moneth before his brother Ruben because Ruben was borne in that moneth which was not reckoned amongst the moneths and therefore they counted him a moneth younger then his brother Simeon The Sunne exceedeth the Moones course eleven dayes This reckoning they kept that they might reduce the course of the Moone to the Sunne for the Sunne exceedeth the Moone eleven dayes The Sunne exceedeth the Moones course eleven dayes The moneth exceedeth the Moones course sixe dayes The Sunne exceedeth the twelue moneths fiue dayes and sixe houres What maketh up the leape yeare and also the moneth exceedeth the Moone in the whole yeare sixe dayes when the moneths are full thirtie dayes And thirdly the Sunne exceedeth the
bodie but the shoe which was pulled off in bargaining was given to him who bought the land Differ 6 Sixtly In the former pulling off of the shoe there was no request made that the shoe should be pulled off but it was pulled off against his will but in the latter they desired him to pull off his shoe and he did it willingly Differ 7 Seventhly In the former the shoe was pulled off against his will in the presence of the Iudges but in this bargaine the shoe might be pulled off before any sufficient witnesse Differ 8 Eightly The former was onely pulled off when the brother refused to raise up seed to his brother but in the latter the shoe was pulled off in any contract of alienation Differ 9 Ninthly When they pulled off the shoe in disgrace they spit in his face which the Seventie translate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Iosephus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to smite him in the face but in this litter there was no such disgrace offered to the man Differ 10 Tenthly In the former when the shoe was pulled off the woman said so shall it be done to the man who refuseth to build his brothers house Deut. 25.9 but in the latter there were no such words spoken Differ 11 Lastly he that refuseth to raise up seed to his brother his house was called domus discalceati in Israel but there followed no such disgrace to the man who pulled off his shoe in the contract They make another difference to be this The differenâ—e betwixt the naturall brother and the kinsman that he who was the naturall brother when he raised up seed to his brother the children were not called his children but his brothers children and the shoe was pulled off his foot because he refused to doe that honour to his brother but when a cousin-german raised up seed to his kinsman the children were not called after his kinsman that was dead but as the father pleased to call them Boaz called not his sonne Machlon after the first husband of Ruth but Obed. But the question is Quest whether they were bound to giue them the same names or not For Deut. 25.6 the words in the originall are these Primogenitus quem pepererit stabit super nomen fratris sui shall succeed in the name of his brother therefore it may seeme they were called after the elder brothers name To succeed in the name is to succeed in the place Answ and not to be called after his name and Ionathan paraphraseth it exurget in haereditate nomine fratris to continue his name but not to be called after his name There were two sorts of brothers amongst the Iewes naturall brethren and legall brethren the naturall brother was bound to raise up seede to his eldest brother the elder first and if he died then the second and then the third c. Mat. 22. And if they did not then they were punished and disgraced but those who were legall brethren or cousin-germanes as N. was to Machlon they were not compelled to marry them but if they did not there was some disgrace put upon them but not that great disgrace which was put upon the naturall brother If a cousin-germane or a legall brother had married his cousines wife the children which he begot upon her were not called his children but his cousines children even as the children which the naturall brother begat were not his children but his elder brothers and therefore N. saith Ruth 4.6 I cannot redeeme it lest I marre my owne inheritance that is these children begotten upon Ruth should not be called my children but my kinsmans and so all that I inherite should goe to them Conclusion The conclusion of this is the Holy Ghost here marketh the cousin-germane with a note not naming him by his name but passing him by but they who were naturall brethen if they refused they were noted with a greater marke of infamie so the moe obligations that Pastors haue if they refuse to doe their dutie to Iesus Christ the greater shall be their shame CHAPTER XXXIII Of their Marriages IVDG 14.7 And he went downe and talked with the woman and she pleased Sampson well and after a time he returned to take her THey had their Sponsalia de futuro de praesenti de futuro as Lots sonnes in law were but affianced to his daughters they were not as yet married Lokeh he benathau accipientes uxores 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 accepturi filias eius should be interpreted Brevi pòst accepturi for they knew not as yet a man Vers 8. So Deut. 20.7 What is there that hath betrothed a wife and hath not taken her So Ioseph and Marie were affianced see Deut. 22.24 Betwixt their affiance and their marriage there intervened a time Iudg. 14.7 And he went downe and talked with the woman This was for the affiancing and Vers 8. After a time he returned againe to take her that is to marry her the first time that he went downe he killed the Lyon and the second time when he went downe to the marriage he found honey in the Lyons belly After some dayes cannot be understood of a yeare that a whole yeare intervened betwixt their affiancing and their marriage when the word Dies When the word Day signifieth a yeare and when a moneth is put in the plurall number and some lesse number following it then it signifieth a yeare and the lesse number signifieth moneths as Gen. 24.55 Let her abide with us dayes or ten that is a yeare of dayes or at the least ten moneths So 1 Sam. 27.7 David abode with the Philistims dayes and foure moneths that is a yeare of dayes and foure moneths so Ezek. 1.1 in the thirtieth yeare in the fourth in the fift of the moneth that is in the fourth moneth in the fift day of the moneth Dayes absolutely set downe in the Scripture signifie an infinite time but when dayes are put alone they signifie an indefinite time and not an yeare so Gen. 40.4 Fuerunt dies in custodia that is a certaine time so Lev 28.29 He shall redeeme it within dayes that is within the time that he and the man to whom he had morgaged the house agreed upon So Iudg. 14.8 After dayes he returned to take her that is after a few dayes and not after a whole yeare the preparation of a whole yeare was enough for a Kings marriage Sponsalia de praesenti were when he said I take thee to my wife in the present The time of their marriages was in the night Mat. 25.6 At midnight the Virgines came to wait for the bridegroomes returning with their Lamps in their hands so Luk. 12.36 Marriages of old were made three manner of wayes the first was called Vsucapio the second confarreatio and the third was called coemptio Per usum vel usucapio Perusum vel usucapio when a man married a maide which had stayed almost a yeare with him the
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
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
the Gospel We may see some of his wisedome in the heavens which are his handy worke but nothing of the hid treasure and riches hid up in Iesus Christ can we learne by this preaching But Paul speaking of the preaching of the Gospel by the Apostles saith their sound went out into all the earth and their words into the ends of the world Rom. 10.18 hee changeth their line into their sound There is a great difference betwixt these two sorts of preaching a naughty person winketh with his eyes he speaketh with his feete and teacheth with his fingers Pro. 6.13 but hee speaketh more distinctly with his tongue So the Lord preacheth indistinctly as it were by his worke but by the sound of his Gospel hee preacheth clearely and plainely Where shall we finde these treasures of grace and hid wisedome this treasure is to bee found in his Law therefore the Iewes call it desiderium mundi and it is more to be desired than Gold yea than most fine Gold Psal 19.10 The Angels themselves with stretched out neckes desire to looke into this mysterie even as the Cherubims with stretched out neckes looked downe to the propitiatorie 1 Pet 1.12 If the Angels have such a desire to behold this wisedome much more should man have a desire to search into these mysteries for he tooke not upon him the nature of Angels Heb. 2.16 but he tooke on him the seede of Abraham Happie is that man that findeth this wisedome and the man that getteth understanding this wisedome is onely to be found in the Law of the Lord. Pro. 3.13 I have indevoured my Noble Lord in this treatise to make some small path for the younger sort to this wisedome And I have abstained from these questions which doe more hurt than good to the Church Plutarch maketh mention of a number of Suters to one maid but they fell to such contention amongst themselves that they did teare her all in peeces too many disputations in effect doe rent the truth nimium altercando amittitur veritas the best way to come by the knowledge of the truth is to bee conversant in the Text it selfe and to bee acquainted with the phrase of the holy Ghost speaking in his owne language Let it not seeme strange to any that I seeming a stranger should take this boldnesse to offer these my labours to your Lordship I cannot acknowledge such strangenesse for wee have one Lord Ephe. 4.13 one faith one baptisme one God and Father of us all We live all under one gratious King Heb. 13.13 and there is small or no difference in our language Act. 1. we differ not as the Cananites and these of Ashdod yee say sibboleth and we say shibboleth Matth. 26.73 yee speake the Dialect of Jerusalem and we the Dialect of Galilee small or no difference But the reason wherefore I made choise of your honour is the good report which I heare of you every where your name smelleth as the wine of Lebanon yee have put on righteousnesse as a garment yee are eyes to the blind and feete to the lame Hos 14.7 the blessing of him that is ready to perish commeth upon you Iob 29.14 and you have caused the widowes heart to sing for joy There were many notable and excellent parts in Iob he despised not the counsell of his man-servant or of his maid-servant here was his humility yet when he sate in judgement what grace and majestie had he they gave eare and kept silence at his counsell the young men saw him and hid themselves and the aged arose and stood up before him he was hospitable to the poore Iob. 30.1 he did not eate his morsels alone he was pitifull to the fatherlesse and to the widdow and he disdained the wicked that he would not set them with the dogges of his flocke happy is that Land where there are such judges Another cause which moved me to grace this worke with your Lordships name is the desire I have that others may reade it the more willingly for their owne profit and even as a faire entrie leadeth the beholder to looke more particularly upon every part of the building so the beholder of this worke set out under the protection of your honours vertue will the more earnestly affect the perusing of the same in confidence that so much worth as is eminent in your Lordship would hinder any mans boldnesse to present unto you a trifle And for conclusion when Jacob was to send his sonne Benjamin into Aegypt Gen. 42.14 he prayed that God Almighty would give him favour before the man So my earnest prayer to God is that this treatise may first be acceptable to the Church of God and then unto your Lordship And so I have obtained that which I desire The grace of God be with your Lordship and make that the long continuance in the charge which his Majestie most worthily hath layd upon you may produce long happinesse to this Commonwealth Your honours in all dutifull submission Iohn Weemse A loving advertisement to young Students in Divinity who desire to come to the knowledge of the holy Scriptures LOving Brethren There be three Schooles in which young Divines must bee exercised the schoole of Arts and Sciences the Schoole of grace and the Schoole of your vocation It is a great helpe and an introduction to Divinitie to bee trained up in the first Schoole of Arts and Sciences Moses was learned in all the wisedome of the Aegyptians Daniel in the learning of the Chaldeans and Dionysius Areopagita was trained up in Philosophie Act. 7.22 A certaine Scholler amongst the Jewes asked one of the R. His Master Dan. 1.4 whether he might read any of the humane Writers or not Act. 17.34 he gave him this Answere you may reade them providing you reade them neither day nor night this was a foolish answere for the Jewes hated all humane learning therefore they say maledictus qui aluerit Suem aut didicerit Sapientiam Graecorum they call all humane learning the wisdome of the Greekes But to shut up this Schoole and to take away all humane learning from a Divine were in effect to make him no Divine The knowledge of all Arts and Sciences is necessarie for him as of Geometrie Arithmeticke Geographie the knowledge of Physicke but above all the knowledge of the tongues is more necessary for him because they are Vehicula scientiarum But here ye must not onely studie that part of the tongues which is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is mere Grammer as to stand upon Letters Accents Pronounciation and such but ye must goe farther to that part which is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the true meaning of the words to interpret them out of one language into another and to understand one Phrase by another neither should ye stand here but ye must goe further to that part which is called 〈◊〉 〈◊〉
when the bad conscience accuseth 38. how the bad conscience bindeth a man and how long 39. the conscience gods herauld 38. Conclusions drawne from the first and second principles how they differ 35. conclusions of practise drawne from practicall principles 21. D David came nearest to Adam in prudencie 31. he wrote two books of the psalmes and set them in order 166. Daniel compared with Adam 31. he excelled in the interpretation of dreams ibid. Defect threefold 117. Divinitie compared to manna 1 the excellencie of it above all sciences and arts 1 2. compared with Metaphysickes 6. with the mathematicks and physicks ibid. with the lawyer and the physitian ibid with morall philosophie ibid and 7. with grammer and rhetorick 8. it rectifieth all other sciences 9. Dough of Egypt called the bread of the poore 2. Dreams whether more excellent then visions 49. the prophets had the dreams with the interpretation of them 48. the difference of them ibid. why god taught his prophets by dreames 49. E Egypt watered with the feet of men 2. it resembleth the world ibid. the people of god vnderstood not the language of it 93. Elephant hath no proper name in the hebrew 30. it is circumscribed by other words Esdras wrote none of the books over againe which were written before the captivitie but onely set them in order 119. F Faith the daughter of divinitie 5. the farther it goeth from sense and reason the more distinct lesse vniversall 4. how faith sense and reason apprehend things 3. the articles of faith taken generally or speciallie 63. Fast of the Iewes for the translation of the bible in greeke 146. Feast of tabernacles the last day the greatest 174. that day the Iewes read three parashoth ibid. Salomon blessed the people that day ibid. Christ the true Salomon taught the people that great day of the feast ibid. G Gate of knowledge foure fold 26. Generation three fold 15. God appeared immediately or mediately by an angell 45. hee appeared in the likenesse of an old man 26. the name god put to expresse any great thing 27. H Haphtorah the originall of it mistaken 157. Hebrew tongue the originall 92. the dialects of it 93. many words in the Hebrew haue a contrarie signification 103. Hedge fourefold 129. Hellenismes and grecismes how they differ 104 Hereticks labour to ground their heresies on the scripture I Iewes orientall and occidentall 109. faithfull keepers of the scriptures 110. bad interpreters ibid. the fable of the grecizing Iewes concerning the translation of the Seventy 146. they would write no language but in Hebrew letters 111. Ignorance damnable 64. ignorance of infirmitie ibid. Iohn why called a divine 75. he saw Christ three wayes 43 Ioseph came nearest to Adam in oeconomie 31. Ioseph put for the whole Iewes 93. Instruments of musick the Israelites kept them in captivitie 119. Interpretation the necesseitie of it 162. words vnknowne to the Iewes in the old testament interpreted 132. Iustin martyr of a philosopher became a divine 7 he standeth for the translation of the Seventie 143. K King wrote a copie of the law 118. Knowledge of the prophets kept by reading 66. Korahs posteritie died not with him 176. they wrote some of the psalmes ibid. L Language originall the Hebrew 89 90. Languages that haue affinitie with the Hebrew 93. and know in what language any book is written 99. Latine words made Greeke Latine translation vide translation Law or physicke whether more excellent 8. Moses law divided in three parts 164. in fiftie two sections 175. read once in the yeare by the Iewes ibid. the law written in the heart 34. difference betwixt the law of nature and the law of nations 39. the breach of the law of nature worse then of the law of nations ibid. the law perpetuall where the reason of it is perpetuall 41. M Manna the bread of angells 2. it resembleth divinitie ibid. Mary and Martha resemble the naturall and spirituall life Moses came nearest to Adams knowledge of gods attributes 28. N Names fitted to the creatures at the beginning 30. names given to creatures at the beginning which are not â—ound now in the scriptures ibid. many names in the scripture which are not Hebrew names 97. proper names of the Chaldeans Persians and Assyrians 98. Nathan wrote vntill the death of Salomon 121. O Obscuritie three fold 80. Order foure fold 82. order of the Evangelists 83. P Paraphrase what 158. Paraphrases of the Iewes how many 159. Blasphemous to be detested ibid. ridiculous to be rejected 160. paraphrases clearing the Text are to bee admitted 161. Parashah mistaken 174. division in parashoth most ancient 145. parashoth divided three wayes 173 how they distinguished the parashoth ibid. divided according to these who read them 176. Points not from the beginning 124. the Samaritan Copie hath not the Points ibid. they were not with the letters in the dayes of the Seventy ibid. other languages derived from the hebrew have no points 126. They were found out by the Masoreth ibid they are sometimes put in the text and the letters in the margent 128. poynts ommitted in some words 129. Present a thing present foure ways 181 Christ how present in the Sacrament Priest asked counsell for the people 54 wherein hee might erre 57. Prophets understood what they prophesied 47. their prophesies respect the second cause or the event 55. they had their humane learning from men 66. they had not their prophesie by habite 67. they erred not writing the scriptures 68. assisted by the spirit three wayes 72. difference betwixt them and other prophets 68. betwixt them and the Sybils 73. they were the mouth of god 68. they are called the men of the spirit 71. the lord spake in them 57. they wrote not with paine and studie 74. some things written by them not as they were prophets 120. why called the first prophets 164. why the latter ibid. the small prophets cited as one 165. Prophesie how long it endured 55 bestowed anew againe ibid. some prophesies not written 122. Psalmes divided in five bookes 166. psalmes written historically or prophetically 167. the authors of them 166. their inscriptions in generall 168 in particular ibid. some inscriptions are Notes of musicke 170. some instruments of musicke ibid. the diverse times when they were sung ibid. divided according to their subiect ibid. some alphabeticall 171. psalmes of degrees 169. the five last psalmes begin and end with halleluiah 172. Ptolomeus procured not the translation of the Seventy 144. his life 146. R Reading the marginall and line reading 127. marginall and line reading both put in the Text by interpreters 128. diverse readings make not up diverse senses Reason not a judge in matter divine not to be secluded from divinitie ib. she must not transcend her limits 14. Revelation two fold 49. how god revealed himselfe to his church 44. S Solomon compared with Adam 28. he was a holy man 72. his writings not profitable for the whole Church perished 121.
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
of the creatures that he gave them fit names in the Hebrew expressing their natures he was a good nomenclator to give every thing the right name Plato in Cratillo sheweth that he who giveth the right name to a thing must know the nature of it very well but since the fall men impose wrong names to things as they call light darknesse and darknesse light To what things Adam gave names and to what he gave no names When hee gave names to the creatures hee gave not names to these creatures in particular that had not principium individuationis in se and which differed not something in subsistence from others as all hearbes of the same kind and trees and stones of the same kind he gave not a name to every one of them in particular but gave one name to them all of the same kind but these who differed not in essence but in the manner of their subsisting to these he gave diverse names as hee called himselfe Adam and his wife Eve Adam gave names to many things which are not found now in the Scripture And wee are to observe that there are many names which Adam gave to the creatures in the first imposition which are not found in the Scriptures now the Elephant the greatest beast upon the earth yet it hath no proper name given to it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dens eboris compositum ex 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dens 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ebur in the Scripture it is called Behemoth Iob 40.15 and the teeth of the Elephant are called Shenhabbim the teeth of Ivorie but not the teeth of the Elephant and usually the Scripture expresseth onely the word teeth as 1 King 10.18 he made a Throne of teeth but not of the teeth of the Elephant because the Elephant was not so knowne to the Iewes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cornua dentis Ezek. 27. therefore the Scripture doth onely circumscribe this beast and the hornes of it but Adam gave the greatest beast a proper name when he imposed names to the beasts Adam gave proper namer to the creatures When Adam imposed names to the beasts he imposed proper names to them not circumscribing them as the Scripture doth now for our capacity example Shemamith with the hands of it takes hold on kings houses 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Seemeth to be Simia and Solomon sent for such 1 King 10.22 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because this word is a hard word to be understood and may signifie eyther a Spyder weaving with her hands or else 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Monkie with a long tayle for kings are delighted in their palaces with such when they see them hung by the hands because wee cannot take up the nature of this beast by the name alone therefore the Scriptures by the effects and properties of it describeth it more at large for our capacity but Adam at the first imposed the simple name Names which Adam gave were perfect names These names which Adam gave to the beasts at the first were most perfect names therefore yee shall see other languages to keepe some footesteppe still of the first imposition as 1 King 10.22 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tukkijm are called Peacoks the Talmud calleth it Tabhas the Arabick called it Taus and the Latine Pavo David came nearest to Adam in prudencie A comparison betwixt David and Adam for although he was not so wise as Salomon yet erat prudentior Salomone he was more prudent than Salomon therefore the woman of Tekoah sayd to him Thou art wise as an Angell of God 2 Sam. 14.20 The Lord asked the king of Tyrus if he could march Daniel in wisedome Ezek. 28.3 A comparison betwixt Adam and Daniel Behold thou art wiser than Daniel there is no secret that they can hide from thee Daniel exceeded all the Chaldeans in wisedome and the Chaldeans exceeded the Tyrians therefore Daniel farre exceeded all the Tyrians but yet if we will compare Daniels wisedome with the wisedome of Salomon it will come farre short for Salomon exceeded all the children of the East in wisedome and came nearest to Adams knowledge no sort of wisedome was hid from Salomon Daniel onely exceeded in interpreting of secrets and heavenly visions Ioseph came nearest to him in oeconomie Psal 105.22 A comparison betwixt Ioseph and Adam he exceeded the Princes of Egypt in wisedome taught their senators A companion betwixt the first Adam and the second Adam Christ Iesus Christ the second Adam the personall wisedome of God his Father farre excelled Salomon here is a greater than Salomon Iesus Christ the second Adam as he excelled Salomon farre so did he the first Adam in wisedome Psal 45.2 Thou art fairer than the Children of men in the originall it is Iophjaphitha which the Hebrews doubling 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 expresse the great beauty that was in him and sometimes it is put in two words as Ier. 46. gnegla jephe pija 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is very faire Christ the second Adam in outward beauty exceeded not Non erat decor in facie ejus He had no forme nor comelinesse and when we shall see him there is no beauty that we should desire him Esay 53.2 but in inward wisedome and grace he was fairer than the Sonnes of men and excelled the first Adam Conclusion The conclusion of this is Adam having such measure of knowledge before his fall what great presumption was it in him to presume above that which was revealed unto him Let us be content not to be wise above that which is written 1 Cor. 4.6 and let us remember that saying of Augustine Multi propter arborem scientiae amittunt arborem vitae EXERCITAT V. How the Law is said to be written in the heart of man after the fall Rom 2.15 Which shew the worke of the Law written in the hearts FIrst let us enquire how these first Principles which are called primo-prima are made up in the hearts of man Secondly how these secundo-prima principia are deduced out of these And thirdly how these principia make up this which wee call Conscience and lastly we shall shew that man by this naturall knowledge ingraft in his heart cannot come to the true and saving knowledge of God These first Principles are made up after this manner The Lord hath put two faculties into the Soule one which we call speculative in the understanding and another which we call a practik facultie in the will to prosecute these things which the understanding sheweth to her God hath placed first the speculative in the understanding that it might follow that eternall reason that is in Gods Law for as it is the perfection of Art to imitate nature so it is the perfection of nature to imitate this eternall reason which is Gods Law Then he hath placed the will into the soule of man to prosecute those things which the understanding the speculative
this the Priest did not prophesie neyther made songues to the prayse of God but having put on this breastplate it was a signe to him that God would answer these doubts 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which he asked of him it is called the Brestplate of judgement mishpat signifieth eyther the administration of publike judgements Esa 41.3 or private affaires Pro. 13.23 est qui absumitur absqe judicio that is because his family is not rightly administrat It is called then the breastplate of judgement because the Lord taught his people in their doubtfull cases what to doe The breastplate and the Vrim and Thumim are distinguished by this vrim and thummim Exod. 28.30 Thou shalt put in the breastplate Vrim and Thummim Some hold that the twelve pretious stones set in the brestplate were called vrim and thummim as Kimchi but the Text maketh against that for the breastplate and the vrim and the thummim are distinguished vers 30. Some of the Iewes againe incline most to this sense that these two words vrim and Thummim were set in the breastplate as holinesse to the Lord was written in great letters upon a plate of Gold What this Vrim and Thummim were and set in the forehead of the highpriest But it seemeth rather that they were two pretious stones given by the Lord himselfe to be set in the brestplate and an Ancient Iew called Rabbi Bechai marketh ה demonstrativum that these two are set downe cum he demonstrativo for their excellencie Neyther saith the Lord thou shalt make vrim and thummim as hee sayd of the rest of the ornaments of the Highpriests thou shalt make this or that The letters did not make up the answer It is commonly holden that the letters did shine out of the breastplate of Aaron when the Lord gave his answers to him that he might read the answer by the letters but this could not be as may appeare by the forme of the brestplate following The forme of the Breast-plate When David asked of the Lord 1 Sam. 23.12 will the men of Keila deliver me and my men into the hands of Saul 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Lord sayd ysgiru they will deliver thee here the letters in the brestplate would have made up this whole answer Iod from Iehuda Samech from Ioseph Gimel from Gad Iod from Levi Resh from Reuben and Vau from Reuben but Iudges 20.8 when the Israelites asked counsell of the Lord who shall goe up first to battell against Benjaman it was answered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iehuda Battechilla Iuda shall goe up first now there was not so many letters in the brestplate to expresse this answer for there wanted foure letters of the Alphabet in the brest-plate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Sam. 5.23 There wanted foure letters in the Breast-plate when David enquired of the Lord shall I goe up against the Philistimes the Lord answered Thou shalt not goe up but fetch a compasse behind them and come upon them over against the Mulberry trees The letters in the brestplate could not expresse all this therefore it was not by the letters that the Lord answered the Priest but when hee had on this brestplate How the Lord taught the Priest by Vrim and Thummim 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or rationale upon him then the Lord taught him what to answer and this brestplate was but a signe unto him that the Lord would answer him as Sampsons hayre was a signe unto him that the Lord would continue his strength with him as long as hee kept his haire how was the strength in Sampsons haire not as in the cause or in the subject but onely as in the signe so in the Apostles garments and shaddow The Vrim and Thummim were a signe onely that the Lord would answer the Priest they were but a signe of their power which they had in healing miraculously and so was vrim and thummim but a signe of this that the Lord would answer the Priest The vrim and thummim were not alwayes with the Arke The Vrim and Thummim were not ever with the Arke for all the time of Saul they asked not counsell of the Arke 1 Chron. 13.3 Let us bring againe the Arke of our God unto us for we enquired not at it in the dayes of Saul they went usually to aske counsell in the Tabernacle and Sanctuarie of the Lord Iud. 20. they went up to Silo where the Tabernacle was to aske the Lord then the Arke was in the Tabernacle but when the Arke was separated from the Tabernacle they might sacrifice in the Tabernacle So they might aske the Lord here by vrim and thummim although the Arke was not there When the Highpriest asked counsell for David at Nob the Arke was not there nor the Tabernacle but onely vrim and thummim but when the Arke and the vrim and thummim were together they alwayes enquired the Lord before the Arke and when they were separated they turned their faces towards the Arke wheresoever it was when they asked counsell by the judgement of vrim and thummim When David was in Ziglag 1 Sam. 30. he asked counsell of the Lord by the Priest but neyther the Arke nor the Tabernacle was ever in Ziglag a towne of the Philistims They asked counsell of the Lord at the Arke by the High Priest When any are sayd to aske counsell of the Lord who were not Highpriests as the Israelites are sayd thrice to aske the Lord. Iud. 20.18 1 Sam. 14.37 23.2 1 Chron. 14. they are understood to have done this by the Highpriest for Num. 27.21 Ioshua is commanded to aske counsell at the Lord by Eleazer the High-priest How he stood who asked counsell by Vrim and Thummim The manner how he stood who asked counsell of the Lord by the Highpriest He shall stand before Eleazar the Priest who shall aske counsell for him after the judgment of Vrim before the Lord. Num. 27.21 he stood not directly before the Highpriest for then he should have stood betwixt him and the Arke therefore liphne should be translated juxta 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a latere or beside the Priest Hee stood by the Highpriest when he asked counsell and hee heard not what tht Lord sayd to the Priest but the Priest gave him his answer The Lord by Vrim and Thummim answered distinctly to every question When two things are demanded of the Lord he answered in order to them As 1 Sam. 23.9 will they come up The Lord answered they will come up So he answered to the second question will they deliver me They will deliver thee They asked not counsell of the Lord by Vrim and Thummim but in great and weighty matters They asked counsell by Vrim and Thummim onely in matters of weight as David after the death of Saul 1 Sam. 2. So 2 Sam. 5. they asked the Lord for the King for the common wealth or for a
bestowed anew againe in the second Temple under the new Testament Ioel. 2. I will powre out my spirit upon all flesh and your young men shall see visions c. This gift lasted in the Church till the second Temple was destroyed The Iewes by a certaine kind of Kabbala called gematrja 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 observe upon Hagg. 1.8 it is written there ekkabhda I will be glorified because the word wanteth the letter ה in the end of it which letter standeth for five they say that the want of this ה sheweth the want of five things in the second Temple which were in the first The Arke the mercy seate and Cherubims Secondly the fire from Heaven Thirdly the majesty of Divine presence called shekena Fourthly the holy Ghost And fiftly Vrim and Thummim But this rabbinicall observation is most impious The Iewes cabbalisticall observation blasphemous and serveth to overthrow all the whole New Testament to deny Iesus Christ and to condemne his Apostles and Evangelists as though they had not the gift of the holy Spirit when they wrote during the time of the second Temple and this is contrary to the very scope of the Prophet Hagg. 1.8 Goe up into the mountaine and bring wood to build this house and I will take pleasure in it and I will be glorified saith the Lord and Hagg. 2.9 The glory of the latter house shall be greater then the former and in this place will I give peace saith the Lord. Whether were the Arke the Vrim and Thummim Quest and the holy fire in the second Temple or not Answ Although there was greater spirituall beauty in the second Temple than in the first The Arke was not in the second Temple yet the second Temple wanted this typicall Arke the Vrim and Thummim and the fire therefore it is but a fable of theirs Iosephus ant lib. 14. who say that Titus after he had destroyed the second Temple brought the Arke to Rome in his triumphes but the Arke was never seene in the second Temple and Iosephus who was an eye witnesse of Titus triumphes sheweth that it was onely but the table of the shew-bread which Titus carried away in his triumphes and is seene yet pictured there The Vrim and Thummim were not in the second Temple but the graces signified by them Object But it may be sayd Nehem. 7.65 and Ezra 2.63 That they should not eate of the most holy things untill there stood up a Priest with Vrim and with Thummim Answ It is the manner of the Scriptures to expresse the nature of the Church under the New Testament The new Testament expresseth things sometimes under types of the old Testament by figures and types which were under the Old Testament so by Vrim and Thummim which were in the first Temple to expresse the perfection of the Priests which should be in the second Temple The last way How the Lord revealed himselfe by the poole Bethesda how God revealed himselfe in the second Temple was by the poole Bethesda when the Angel came downe at certaine times to stirre the poole then whosoever after the first troubling of the water stepped in he was cured of whatsoever disease Ioh. 5.4 It was not the Angell that cured them here for it is a true Axiome of the Schoolemen An Angell cannot worke a Miracle pars naturae non potest superare naturam an Angell is but a part of nature therefore hee cannot worke a miracle What Angell wrought this Miracle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is above nature It was Christ himselfe who wrought the miracle it was hee who loosed the prisoners Psal 146. Mattir is so to loose the bound that they have use both of their hands and feete to leape as freely as the Grashopper doth which hath legges to leape upon the earth Levit. 11.21 So the diseased were loosed that they might leape and goe streight upon their owne feete By Angell here some understand the power of God who useth his Angels as his ministers to worke many things below here and therefore the Seventy put God in place of the Angell as Eccles 5.6 Say not before the Angell that it was an errour But the Seventy translate it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the Chaldes use to ascribe the worke of God to his ministers the Angels But it is better to ascribe this miracle here to the Angell of the covenant Iesus Christ Tertullian saith that the operation of the fish-poole being now to cease and to loose the vertue of it our Saviour curing him who had beene long diseased being at the poole gave thereby an entrance to all sicke persons to come unto him as if he should have sayd he that desires to be whole let him not come to the poole or expect the comming downe of the Angell for when he commeth he healeth but one but come unto me and I shall heale you all Conclusion The conclusion of this is seeing wee have a more cleare manifestation of the will of God by Christ than they had under the Law let us beware to offend him now He that despised Moyses law Heb. 10.28 dyed without mercy under two or three witnesses of how much sorer punishment shall we be thought worthy of if we treade under foot the Sonne of God EXERCITAT VIII Of the necessity of the Word written Ioh. 20.31 But these are written that yee might beleeve GOd thought it necessary after that he had taught his Church by Word next to teach her by write There is a twofold necessity The first is called an absolute necessity the second of expedience Againe Necessitas absoluta Necessitas expedientia Gods revealed will was necessary to all men as a cause but his written word was necessary as an instrumentall cause and this word is considered eyther essentially Scriptura est necessaria 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 verbum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The word considered essentially or accidentally Simile or accidentally Essentially for the written word this written and unwritten word differ onely as a man naked and cloathed for there is no change in the nature and substance here And that we may the better underderstand the necessity of the writing of the word wee must distinguish here the states of the Church First The estate of the Church considered three wayes shee was in a family or oeconomike Secondly she was Nationall dispersed through the countrey of the Iewes Thirdly she was Ecomenicall or Catholicke dispersed through the whole world So long as shee was in a family and the Patriarches lived long to record to the posterity the word and the workes of God then God taught his Church by his word unwritten But when his Church began to be enlarged first through Iudea then through the whole world then he would have his word set downe in write Why God would have his word written because then the Fathers were not of so
whole worke but this may bee much more sayd of the Scriptures of God which have such a dependance and connexion that if yee take away but one verse the whole shall be marred Ob. But it may be sayd that there are sentences which seeme not to cohere or agree fitly together Gen. 48.7 And as for me when I came from Padan Rachel died by me in the Land of Canaan in the way when there was but yet a little way to come to Ephrath and I buried her there in the way of Ephrath the same is Bethlehem Vers 8. And Israel beheld Iosephs sonnes How doth this cohere with that which goeth before it would seeme that there is no dependance here Ans They cohere well enough with the words going before How sentences in the Scripture seeming to disagree cohere very well for Iacob had adopted two of Iosephs children then hee giveth the reason of this adoption in these words as if he should say whereas I might have had moe children by my first wife Rachel if shee had lived it is great reason that I supply this defect in her by placing some in sted of these children which she might have borne to me and I adopt those thy sonnes since she is dead The second place which seemeth to have no coherence with things going before Esa 39.21 Take a lumpe of sigges and lay it for a plaister unto the boyle and he shall recover vers 22. Ezekias also had sayd what is the signe that I shall goe up into the house of the Lord. What coherence is betwixt these words and the words going before There is a right coherence here and hee setteth downe that last which was first for brevities cause which is more at large set downe in the booke of the Kings and therefore Iunius translateth it well 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vajo ner In plusquam perfecto Esay had sayd Ier. 40.1 Object The word which came to Ieremiah from the Lord c. Answ The words following seeme not to cohere with the former The beginning of the fortieth Chapter with the seventh Verse of the fortiesecond Chapter and these things which are insert betweene them doe containe but the occasion of the prophesie to wit when Godoliah was killed the rest of the Iewes would have gone into Aegypt which Ieremiah forbiddeth them to doe And it came to passe ten dayes after Chap. 42. 7 c. This should be joyned with the first Verse of the fortieth Chapter and all the rest should be included in a parenthesis As we have spoken of the stile of the Scripture in generall so let us observe the stile of some of the writers in particular Esayes stile differed much from the stile of Amos he being a Courtiour and he but a Neat-herd So the stile of Ezekiel differed from the stile of the rest of the Prophets he calleth himselfe The Sonne of man not because it is a Chaldee phrase but because of the excellent visions which he saw therefore he is called the Sonne of man that is an excellent man as Iesus Christ in the New Testament is called The Son of man that is an excellent man So this is peculiar to Iohn the Evangelist to call Christ the Sonne of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the Chaldees and the Talmud usually call him so Iohn opposed himselfe to Ebion and Cerinthus two Iewes who denyed the divinity of Christ wherefore he hath usually the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Ioh. 7.5 which was frequent in the Chaldee paraphrast and read often by the Iewes So there are some things peculiar to Paul for hee useth some words according to the manner of the speech in Tarshish and Cilicia as Collos 2.18 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in their language signifieth insidiose alteri praeripere palmam So 1 Cor. 4.3 Mans day according to the phrase of Tarshish is put for the time of judgement because they had some appointed times for judgement Conclusion The Conclusion of this is here we may admire the wisedome of God who gave most excellent gifts to his Secretaries for the edification of his Church Moses was a man of a slow speech God gave excellent gifts to his Secretaries for the good of his Church and of a slow tongue and Aaron must be his spokesman Exod. 4. Yet Moyses was mighty in words and deeds Act. 7.22 It is sayd of Paul that his bodily presence was weake but his letters were weighty 2 Cor. 10.11 By his preaching he converted many from Ierusalem to Illiricum Rom. 15.19 but by his letters hee converted moe Paul converted moe by his writing than by his preaching both in Europe Africa and Asia such was the majesty and grace in his writing that they acknowledged it to be from the Lord. EXERCITAT XII That the Hebrew Text is not corrupted Psal 119.140 Thy word is very pure therefore thy servant loveth it THe Church of Rome The Church of Rome maketh the vulgar Latin translation to be canonicall that they may advance the authority of the vulgar Latine translation which they have made canonicall doe labour to disgrace the originall Text the Hebrew and Greeke Controvers 1. Gordonij cap. 9. holding that they are corrupt in many things Master Iames Gordon our Country man observeth foure distinct periods of time The first period he maketh to bee the Iewes Synagogue before Christ came in the flesh he granteth that all this time the Hebrew Text was not corrupted by the Iewes The second period of time he maketh to be from the ascension of Christ untill the dayes of Hierome and Augustine and he saith that in this second period the Iewes went about to corrupt the translation of the Seventy because the Christians then began to use arguments taken out of that translation against them as Iustine Martyr testifieth writing against Tripho The third period he maketh to be after the death of Saint Hierome untill the time that the Talmud was composed and set together and then he saith there arose great contention betwixt the Orientall and Occidentall Iewes the Orientall Iewes were those who dwelt upon the East side of Euphrates in Babylon Media Persia What Iewes were called orientall and what occidentall those Peter called the Church at Babylon 1 Pet. 5.13 The Occidentall Iewes were those to whom he wrote Scattered abroad in Pontus Galatia Cappadocia Asia and Bithynia 1 Pet. 1.1 because of the diversity of their reading and corruptions in the Text. He saith that the Iewes met at Tiberias Anno 508. and there set downe the Points and made their Masora to obviat this that no more corruption should enter into the Text. The fourth period he maketh to be after the Iewes had met at Tiberias they decreed that none should use any copy but such as were corrected by the Masoreth and so from this time he freeth the Text from corruption but hee laboureth much to prove that the Hebrew Text was corrupt before and that
the vulgar Latine is sound and free from corruption which was translated by Saint Hierome under Pope Damasus and so continued in the Church of Rome The Iewes kept faithfull the booke of God without corruption The Iewes to whom The Oracles of God were committed Rom. 3.2 therefore it was called Their Law Ioh. 8.17 would they have corrupted their owne Evidents Augustine calleth the Iewes Capsarios nostros who faithfully kept the booke of God and reserved it unto us without corruption he saith Dispersos esse Iudaeos infidelesut testarentur Scripturas esse veras The unbeleeving Iewes were scattered through the world that they might testifie the Scriptures to be true The Iewes numbred the Verses Words and Letters of the Bible and shall wee thinke that the Iewes would have corrupted the Text who have numbred the words letters and verses of the Bible and R. Zaddias hath numbred the letters words and verses and summed up all the verses at the end of every booke and they have observed that all the letters are found in one verse Zeph. 3.8 as also foure of the finall letters they carry such respect to the Law that if it but fall to the ground they institute a fast for it They would write no language but in Hebrew letters The superstitious Iewes at this day are so carefull to keepe the letters and words of the Law that they will have neither Chaldee Syriacke nor Hebrew words wrirten but in Hebrew letters and it greeved them when they saw in Origens Hexupla Vide Guiliel Schiekardum de jure regio Hebrew words written in Greeke Characters when they saw the copie which was presented to Alexander the Great 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 having the name Iehova still written in Golden letters they were much greeved at it and when they see any thing changed in our copies now in disdaine they call it Hhomesh pesul she l gelahhim that is Pentateuchus rasorum Monachorum the Pentateuch of the shaven Monkes The Iewes after the death of Christ were dispersed among many Nations and they never met together againe and albeit they would have corrupted the Scripture how could they have falsified all the Copies Bellarmin maketh this objection to himselfe Bellarm. lib. 2. Cap. 2. De verbo dei Some men will say that the Hebrew Text was corrupted after the dayes of Saint Hierome and Augustine Hee answereth that Augustins reasons serve for all times against the corruption of the Hebrew Text Serrarius in prolegom Bibliacâ—s And Serrarius acknowledgeth that there is but small or no corruption in the Hebrew Text Corruptio Physica Mathematica Moralis he maketh a threefold corruption The first Physicall the second Mathematicall and the third Morall Physicall corruption he maketh to be this when it wanteth any member which it should have Mathematicall corruption hee maketh to bee this when there are some faults in the print which we call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And a morall corruption he maketh to be this when one of purpose goeth about to corrupt the Text and in effect he commeth to this that the errours which are found in the Text are but errours in the print and not in the matter But now lately there is one risen up called Morinus who hath set himselfe to improve the originall Hebrew Text and to preferre the Samaritan to it as the originall Difference betwixt hebraeo-samaritana and hebraeo-samaritano-samaritana in their Copies We must put a difference betwixt Hebraeo-Samaritana and Hebraeo-samaritano-samaritana Hebraeo-samaritana is that which Moyses wrote from the Lord and delivered to the Iewes it is called Hebraeo-samaritana because the Hebrew was written in the Samaritan Character at the first and so kept still till after the captivity and this wee grant to be the first and originall writing by which the Church should be ruled But that this Hebraeo-samaritano-samaritana should be the first originall that in no way must we grant and the reasons are these Reason 1 Reasons to prove that the Samaritan copy is not the originall First the Samaritans were Idolaters they were brought out of Assyria by Salmanasses and they erected a false worship in Iudea for the which they were hated by the people of God Ioh. 4. They branded them alwayes with these two letters Gnaijn Zain that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pro 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cultus alienus strange worship The Lord concredited his oracles to his owne people Deut. 33.4 The Law is the inheritance of the congregation of Iacob Therefore the Law was not committed to their custodie who were not Gods people they had no right to his inheritance Reason 2 Secondly if the Samaritan copie were the originall then it should follow that the Church hath wanted the true originall Text untill the yeare of God 1626. when Petrus de Valle brought it from Damascus Reason 3 The Samaritan Copie differed as much from the originall The Samaritan differeth as much from the originall as the Seventy doe as the Seventy doe but none of them hold that the translation of the Seventy is the originall by which all others should be tryed why then should they give this prerogative to the Samaritan Copie to be the originall this Samaritan Copie addeth to the originall Text which was The inheritance of the Iewes Deut. 33.4 and diminisheth also from it It addeth to the originall Text Iosh 21. two Verses 36.37 Verses So Gen. 4. it addeth a long speech or conference betwixt Cain and Abel which is not in the originall Text. So Targum Hierosolymitanum supplyeth the same 28. verses here which are not in the originall Hebrew Text a conference betwixt Cain and Abel whether there be any providence of God or not or whether there be any reward for the just or punishment for the wicked Abel holdeth the affirmative and Cain the negative part 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But this note of the Masoreth in the margent should not be read this wayes Pesu pesuki bimtzegno pesuk Viginti octo versus desiderantur in medio hujus versus There are twenty eight Verses wanting in the midst of this verse But it should be read this wayes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pesukim pasekin bimtzeghnoth pasuk that is There are twenty eight verses whose sense endeth in the midst of the verse therefore when the Scripture saith that Cain talked with his brother it was to perswade him to goe out to the field and not that he had a long conference with him Both the Samaritan Copie then and the Targum of Ierusalem wrong the Text as defective putting in these 28. verses which the Spirit of God never indited As it addeth to the originall Hebrew Text so it diminisheth somethings from it Hos 4.11 I have called my Sonne out of Egypt These words are not in the Samaritan Copie So these words Zach. 12.10 They shall behold him whom they pierced Reason 4 If this Samaritan Copie were the
originall Copie what is the reason that Origen setteth it not downe in his Octupla as hee hath done other translations and what is the reason that Hierome never citeth it nor followeth it in his translation if it be the originall Reason 5 Fiftly the manner of the Samaritans writing sheweth that this was not the originall which Moses received from the Lord and delivered to the people of God afterwards as you may perceive in the page following out of Exod. 31. from vers 12. to 18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Exemplar Samaritanum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hebraiè sic Et dixit Iehova Mosi dicendo Latinè sic tu al loquere filios Israel dicendo nunc il la Sabbatha mea serua tote quia signum est in terme inter vos per generationes vestras ad cognoscēdū quod ego Iehova sanctificans vos et observate Sabbathum quia sanc tum erit illis profanātes illud morte morietur quia omnis faciens in illa opus utique excinde turanima il la emedio populorum suorum s ex di ebus opera beris opus in die septimo Sabbathū sabbatulū sanctum Ie hovae omnis faciens o-pus in die illo sabbathi morte morietur observanto filij Israel ipsum sabbathum celebrando sabbathum per generationes suas faedere aeter no interme inter filios Israel signum erit in aeternum quia sex diebus fecit Iehoua caelum et terram in die septimo quievit et respiravit Exod. 31.12 In English thus And the Lord spake vnto Moses saying 13. Speake thou also unto the Children of Israel saying verily my Sabbaths shall ye keepe for it is a Signe betweene me you throughout your generations that yee may know that I am the Lord that doth sanctifie you 14. Ye shall keepe the Sabbath therefore for it is holy unto you every one that defileth it shall surely be put to death for whosoever doth any worke therein that Soule shall be cut off from amongst his people 15. Sixe dayes may worke bee done but in the Seventh is the Sabbath of rest holinesse to the Lord whosoever doth any worke in the Sabbath day hee shall surely bee put to death 16. Wherefore the Children of Israel shall keepe the Sabbath to observe the Sabbath throughout their generations for a perpetuall Covenant 17. It is a signe betweene me and the children of Israel for ever for in sixe dayes the Lord made heaven and earth and on the seventh day he rested and was refreshed Observe the forme of this writing of the Samaritans and yee shall finde it to be meere Cabbalisticall by which they would finde out the diverse readings in framing the lines words and letters and setting them downe after such a curious forme 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the Cabbalists doe by their Gematrija notaricon and temura that is by the number of letters the diverse significations of them and the diverse situation and placing of them they make diverse senses in the Scriptures as by elbham and ethbhash sometimes putting the last letters for the first and the first for the last sometimes reading up and downe sometimes crosswayes and sometimes from the left hand to the right this we may see in this example of the Samaritan Copie where they summe up the observation the breach and punishment of the Sabbath in a round circle which curiosity the Spirit of God never used in writing the holy Scriptures Christ speaking of the originall Text and the perpetuity of the Law which we have he saith One jote or one title of the Law shall not passe in the originall it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 answerable to the Hebrew Iod and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is not properly translated A tittle as if it made a difference betwixt some letters 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the top of Daleth from Resh for the Syriacke calleth it Sharat incisura vel incisio the small lines which are in ones hand The meaning is then that not one part of a letter neyther the least letter nor any part of the least letter shall perish hence we may reason from Christs words In that copie whereof the Lord speaketh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Iod must be the least letter but in the Samaritan copie Iod is not the least but the biggest of all the Letters therefore the Samaritan copie is not that copie which Christ spake of י Hebrae but the Hebrew as we may see by the difference of the Letters in the margent here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Samarit hence we may gather that this Samaritan letter was abolished in Christs time and therefore wee ought neyther to imbrace the copie nor the Characters as authenticke or originall The Conclusion of this is Conclusion If the light that is in the body be darkenesse how great is that darkenesse Matth. 6.23 The Scriptures are the light of the Church and if the originall Text were corrupted Instrumenta gratiae conjuncta remota how great were the darkenesse of the body God hath Conjuncta instrumenta remota instrumenta gratiae Remota instrumenta gratiae are the Preachers and their writings and they may be corrupted But Conjuncta instrumenta gratiae are the Prophets and Apostles and their writings these the Lord kept from errour and corruption for the good of his Church EXERCITAT XIII That no Canonicall booke is perished Matth. 5.18 Heaven and earth shall passe one jote or one tittle shall no wayes passe from the Law till all be fulfilled WHen a thing wanteth an essentiall part this is the greatest want Secondly when it wanteth an integrall part this is likewise a great defect Defectus Partis essentialis partis integratis ornamenti accidentalis And thirdly when it wanteth accidentall ornaments When the soule is separated from the body here is a separation of the essentiall parts When a man wanteth a hand or a foote then he wanteth an integrall part And when hee wanteth his cloathes hee wanteth some ornaments No booke in the Scripture wanteth any essentiall part There is no booke in the Scripture that wanteth any essentiall part for the Law and the Gospel which are essentiall parts Vide Iunium in Iudam and Perkins reformed Catholike are found in every booke Secondly the Scripture wanteth no integrall part since the Canon was sealed before the Canon was sealed they had as much as served for their infancie but after that it was sealed the whole Canon was compleate and none of those Bookes perished Gods care in preserving the Scriptures Great was the care which the Lord had to preserve the Scriptures First hee commanded the Levites to take the booke of the Law written by Moyses and to put it in the side of the Arke of the covenant of the Lord Deut. 31.26 Secondly the Lord commanded
Points they differed very farre from the Hebrew in many things 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 baculus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lectus The difference of their reading arose from this because the Hebrew Text wanted the Poynts Example Gen. 47.31 and Israel bowed himselfe gnal rosh hamitta upon his beds head But the Apostle followeth the translation of the Seventy translating it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Volumen He bowed upon the top of his rod Heb. 11.21 So Psal 40.7 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 caput cranium for Megilla the Seventy read gilgoleth in capite libri for in volumine libri because they wanted the Points and the Apostle followed this reading Reason 5 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The fift reason is taken from Ketibh volo keri when the words are written one way and read another This diversity of reading and writing arose because the letters wanted the Points from the beginning this made them to reade one way and write another way Reason 6 The Chaldee Arabian and Assyrian language which are but daughters proceeding from the Hebrew tongue have no Points therefore it is not probable that the Hebrew Text had Points from the beginning Reason 7 The seventh reason is taken out of the Talmud They write 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 masculus that Ioab killed his master because he taught him to read Zacar Masculus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 memoria for Zecer Memoria and so made him to spare the females of the Amalekites whereas hee should have blotted out their memorie and killed them all Now if the points had beene from the beginning then Ioabs master could not have taught him to have read Zacar for Zecer The Points were not from the beginning then but found our afterwards by the Masorath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 There were three sorts of teachers amongst the Iewes The first was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who gathered the traditions of the Fathers together 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vel such were the Pharisees 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The second were the Sopherim afterwards called the Masoreth these observed the letters and words in the reading 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The third sort were the Midroseth the Cabbalists who expounded the Scriptures allegorically The Scribes were from Moyses time who taught the people to reade the Law because the Law wanted the Points and Christ calleth these The learned Scribes and saith to one of them How readest thou Luk. 10.26 Shammai and Hillel the first of the Sects of the Scribes and Pharisees But afterwards Shammai and Hellel were the first of the Scribes and Pharisees who were the originall of these sects Shammai was the first of these Scribes who drew out the Cabbalisticall readings and Hillel was the first who gathered their traditions together Because the Text wanted the Vowels before the Masorets time hence arose these diverse readings marginall and Textuall here wee must take heed of two errores The first is of those who hold Two errors to be shunned concerning the Marginall and Text reading that both the Textuall and Marginall reading were from the beginning and both authenticke and originall from Moses The second error which we must shunne is this that the marginall reading implyeth some corruption where as it serveth for illustration of the Text. There is but small difference betwixt the Marginall and the line reading There are three sorts of reading The first is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when there is no difference at all in the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The second is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when there is some small difference in the reading 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And the third is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when there is a contrarie reading Now for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we may see it in the originall Text it selfe as 2 Sam. 22. and Psal 18. the same argument is handled almost word by word in both these places there is some diversitie of words onely for 2 Sam. 22.43 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Evacuare It is Adikem I did stampe them as the myre of the streetes but Psal 18.42 it is Arikem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Comminuere I did cast them out as the myre in the streets Here is but small difference Daleth is onely changed into Resh the sense is all one ר mutatur in ר So 2 Sam. 22.11 and Psal 18.11 So 2 Sam. 22.27 and Psal 18.26 So 2 Sam. 22.8 and Psal 18.9 here is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Marginall and the Text reading make not a contrary but a diverse reading but not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So the Marginall reading and the Text reading makes not a contrary reading but a diverse reading therefore ye shall see that the Translaters follow sometimes the Marginall reading in their first translations 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 illi as Iunius 2 King 8.10 in his first translation he saith abi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 non dic ei but in this second translation he saith abi dic non So Ezr. 4.2 In his first edition sacrificabimus eidem which is the marginall reading 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fecit but in his second translation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 decem non sacrificabimus alteri which is in the Text. Example 3. 1 King 22.49 Iehosaphat prepared shipes Translaters sometime joyne both the marginall and text reading together Gnasha fecit but in his second translation Iehosaphat made decem naves which is in the Text. So Prov. 31.4 Eccles 3.4 Ier. 2.20 and 5.8 He followeth Ketibh in his last Edition that is as it is written and not read in all these places And sometimes ye shall see them joyne both the Marginall and Text reading together Psal 22.17 They Lyon like digged So the Chaldee Paraphrast and the Seventie readeth it So Iunius Exod. 21.8 If she please not her Master who hath not betrothed her unto himselfe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 non sibi non sibi joyneth lo lo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 both together both the Text and Marginall reading 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 voluit est ketibh So Iosh 8.12 The line reading hath gnir 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 custodivit est keri vrbs and the Marginall reading hath Hai and hee joyneth them both together vrbs Hai. So Prov. 23.26 Let thine eyes observe my wayes Ratza and Natzar he joyneth them both together studiose custodivit So Eze. 22.16 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They joyne them both together So 1 King 22.18 the Tigurin joyneth them both together The Masoreth put the vowels some times in the text and the consonants in the margent and the English joyne them both together Prov. 19.7 They are wanting to him In these diverse readings set downe by the Masoreth sometimes the Points are put in the Text and the Consonants in the Margent 〈◊〉 〈◊〉 〈◊〉 〈◊〉
〈◊〉 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
〈◊〉 〈◊〉 〈◊〉 et are sayd to goe Lesheolah then it signifieth the lowest grave as Psal 86.13 But when Sheol hath He locale joyned to it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quomodo differuut and the wicked are sayd to go Lesheolah then it signifieth the Hell and it should be translated They went downe to hell 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Num. 16.30 A fourth example Pethi is taken in an evill sense for Foolishnesse as Prov. 1.22 and in a good sense for Simplicitie as Psal 116.6 Words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and as the Iewes say Quae nullum habent fratrem they should be warily taken heede unto how they be translated 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because there is not another word to cleare them by Example Num. 24. 3. Hag gebher shethum hagnaijn Vir apertis oculis The Masoreth put this marke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ubi notant vocem aliquam semel reperiri quae bis occurrunt they call them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is gemellj It is not taken in this sense in all the Scriptures but onely here in other places of the Scripture it is taken in a contrary signification for Shutting of the eyes Another example Mat. 13.25 The enemy came and sowed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it should not be translated Tares or Fitches but Evill seede 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is that which we call blasted Corne or the deafe eares which grow up with the good Corne cannot bee discerned from the good Corne untill the Harvest and then it proveth naught 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quid for Fitches and Tares may be presently discerned and pulled up the one signifieth the Hypocrites and the other Hereticks And where it is sayd His enemy came and sowed Tares Vide Suidam in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sculteti Exercitationes The parable must be understood thus that the enemy corrupted that seede which seemed to be good seede In a parable wee must not stretch every word but onely look to the maine scope for then we may gather that the wicked in Hell have tongues now and the glorified have bodies now in the Heavens 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quid A third example Mark 14.3 She brought a boxe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Of liquid nard it should be translated Of upright and perfect nard for according to the phrase of the Seventy that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which excelleth in the owne kind of it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and so they call the Temple of Salomon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 An excellent Temple The Syriack hath it Pis from the Greeke word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The fourth thing that is to be considered here are they who translated the Scriptures Lib. 1. controvers cap. 5. contra Bellar. Iunius saith that there are twelve translations of the Bible into the Greeke There were twelve translations of the Bible into Greeke the first translation of the Ptolemies was Lagiana which Ptolemaus Lagi caused to be translated The next translation was the translation of the Seventy which was translated in the dayes of Ptolomeus Philadelpus the third was Herodiana in the time of Ptolomie the last the fourth that of Aquila the fifth of Symmachus the sixt of Theodosion the seventh Hierichuntina found in Iericho the eight Nicapolitana found at Nicapolis the ninth Origenaria translated by Origen the tenth Luciana translated by the martyr Lucian the eleventh Hesychiana translated by Hesychius the twelfth Exhieromineana translated out of Ieromes translation into Greeke There is such a profunditie in the Scriptures that it is unpossible for any Interpreter to sownd the depth of them but as it fareth with the oyle of the widow 2 King 4. So long as the children brought vessels so long there was oyle to fill them So there is such plenty in the Scriptures when they have filled the wits and understanding of the best yet there is sufficient for these who goe about to translate anew againe to bee drawne out of them The cause of the difference in translations And it is no marvell why they differ so in their translations for one roote hath so many significations sometimes that all the Translators cannot agree in one Let us take but this one example Iob. 4.18 Pagninus translateth it In angelis suis ponit lumen 2. In angelis suis indidit vesaniam Tigurin 3. In Angelis suis ponit lucem exactissimam vatablus 4. In angelis suis posuit gloriationem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 laudare gloriari fulgere splendere insanire c. Regia 5. In angelis suis reperit vanitatem Symmachus 6. Adversus angelos suos pravum quid advertit Septuaginta The diversity of these translations ariseth from the word Halal which signifieth Laudare gloriari fulgere splendere Translations which were in estimation insanire The first translation which was in any account was that which was in in the dayes of Ptolomeus Philadelpus The second that of Aquila who translated the Old Testament into Greeke an hundred and twenty yeares after Christ The third was that of Symmachus who lived in the time of the Emperor Severus fifty and sixe yeares after the translation of Aquila The fourth translation was that of Theodosion who lived under the Emperor Commodus as Symmachus lived under Severus and hee and Symmachus lived at one time These foure were joyned together by Origen and he called them Tetrapla And then he added the Hebrew Text and his owne translation and then he called them Hexapla How Origen made up his Teirapla Hexapla Octupla And lastly he added that translation which was found in Iericho and at Nicapolis and then he called them Octupla or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because every Page contained eight Columnes as may be seene in this Table following Col. 1. heb heb lit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Col. 2. heb grae lit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Col. 3. Septua 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Col. 4. Aquila 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Col. 5. Theodosiō 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Col. 6. Symma 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Col. 7. Hieric desiderat Col 8. Nicapol desiderat This was Origens last Edition but as he set them downe first he set his Tetrapla in the first place and next his Hexapla and last his Octupla as Scaliger hath set them downe Pag. 1. Aquila 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉   Pag. 2. Symmachus   Pag. 3. LXX Seniores   Pag. 4. Theodosion   Pag. 5. Editio Hierichuntis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Pag. 6. Editio Nicap   Pag. 7. Textus hebrae Hebrae lit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pag. 8. Textus hebrae Graec. lit  The diligence of Origen in his edition Marke Origens farther diligence in this his worke for by sundry markes and notes he distinguished that which was extant in the Hebrew from that
The Lord made glorious cloathes which he put upon the skin of their flesh that they might cover themselves Example 2. Gen. 32.26 Dimitte me quia ascendit aurora The Paraphrast maketh this to be one of the seven Angels who stand before the Lord singing continually holy holy Lord of Hoasts and he maketh this Angell to be cheefe of the Quire Example 3. Exod. 13.19 And Moyses tooke the bones of Ioseph with him Targum Hierosolymitanum parâ— phraseth it thus Ascendere fecit Moses vrnam ossium Iosephi ex intimo Nili abduxit secum Hence the Talmudistâ— make a great question how they could finde this Chest of Ioseph being sunke so deepe in the flood Nilus and they flye to their shift of Shem hamphorash 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and R Bechai upon this saith that Moyses tooke a plate and wrote upon it and sayd ascende Bâ—â— meaning Ioseph who was called Bos Dei Deut. 33.17 did cast this plate into Nilus saying O Ioseph thy brethren which are redeemed are waiting for thee and the cloud of glory is waiting for thee if thou wilt not goe up with us now wee are free of our oath Example 4. Deut. 28.18 Decaudicabat debiles Hee cut off the taile or the weake of the hoast but Targum Hierosolymitanum paraphraseth it this wayes sed accepit eos Amalek amputavit loca virilitatis eorum projecitque sursum versus coelum dicens tolle quod elegisti meaning that part which was commanded by the Lord to be circumcised they threw it up into the heavens in contempt and spite against the Lord. Example 5. 1 Sam. 15. And he numbred them Battelahim but Targum paraphraseth it thus He numbred them by the lâ—mbes For Telahim is called lambes also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and they say that Saul would not number the people for feare of a plague upon him and his people as it fell out afterwards upon David and his people therefore he caused every one of them to bring a lambe and he numbred all the lambes and so he knew the number of the people such Iewish fables as these the Apostle willeth us to take heede ofâ— Tit. 1.14 But where these Paraphrases cleare the Text Paraphrases where they cleare the Text are to be used then we are to mâ—ke use of them Example Gen. 2.24 He shall leave father and mother and cleave unto his wife Onkelos paraphraseth it thus he shall leave Donium cubilis where the Paraphrast alludeth to the ancient custome of the Iewes fo the children lay in their fathers chamber before they were maried Luk. 11.7 My children are with me in bed Example 2. Gen. 12.5 And Abraham tooke all the soules which he had got in Charan Onkelos paraphraseth it thus Omnes animas quas subjecerat legi Example 3. Gen 49. Ruben excellens munere dignitate Onkelos paraphraseth it thus Excellens principatu Sacerdotio for hee that was the first borne at the first was both the Prince and the Priest in the Family Example 4. Gen. 49 27. Beniamin a ravening woolfe he shall cate the prey in the morning and shall divide the spoyle at night The Paraphrast paraphraseth it thus In his possession shall the Sanctuary bee built morning and evening shall the Priests offer their offerings and in the evening shall they divide the rest of the portion which is left of the sanctified things Of interpretation of Scripture THe third outward meane whereby the Lord maketh the Scripture cleare to his Church is Interpretation and this is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This Interpretation of the Scriptures maketh the people to understand them for when the Scriptures are not interpreted The Scriptures not being interpreted to the people are like a Nut not broken they are like a Nut not broken When Gideon heard the dreame and the interpretation of of it Iud. 7.15 In the Hebrew it is Veshibhro the breaking of it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a speech borrowed from the breaking of a Nut for as we breake the shell that wee may get the Kernell So the Scriptures must bee broken for the people and cut up for their understanding It was the manner of the Iewes in their Synagogues after that the Law and the Prophets were read to Interpret the scriptures Act. 13.15 And after the reading of the Law and Prophets the rulers of the Synagogue sent unto them saying ye men and brethren if ye have any word of exhortation for the people say on And therefore the Synagogue was called Beth midresh Domus expositionis we see the practise of this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nehem. 8.8 Legerunt cum appositione intellectus They read the Law clearely to the people and caused them to understand those things which were read this was the fruite of their interpretation So they did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Act. 16.10 Conferre places with places The giving of the sense here is more than to give the grammaticall interpretation of the words they gave the sense and the spirituall meaning of them when they preached Noah was a Preacher of righteousnesse 2 Pet 2.5 The Church is not onely the keeper of the Scriptures but also an Interpreter of them This word Kara signifieth both to Reade and to Promulgate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Legit Proclamavit Esar 29.12 61.12 Zach. 7 7. Act. 10.20 So Mikra which signifieth Reading signifieth also an Assembly or Convocation to teach us that the holy Scriptures ought to bee read in the congregation and holy assemblies and ought likewise to be expounded The conclusion of this is The Lord useth so many meanes to make the Scripture cleare to the people and yet the Church of Rome goeth about to stoppe these Fountaines of living waters that the people may not drinke of them As the Spies raised a slander upon the Land of Canaan saying that it was unpossible to be won so doe they slander the Scriptures of God with obscurities and say that it is impossible for the people to understand them EXERCITAT XVI Of the division of the Scriptures They have Moses and the Prophets Luc. 16.29 THe scriptures are divided into the old and New Testament The old Testament againe is divided into Moses and the Prophets and sometimes the Law is put for the whole old Testament Rom. 3. So Iob. 7.49 Esay 2.3 And sometimes the Psalmes are called the Law Ioh. 15.25 That the word might be fulfilled which is written in their Law they hated me without a cause So the Prophets are called the Law 1 Cor. 14.21 In the Law it is written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pentâ—â—â—â—â—chus in Moses is divided into Hammitzua Commandements Chukkim statutes and Mishpatim judgements that is in Morall Precepts Ceremoniall and Iudiciall The Iewes againe divide the old Testament into the Law 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 priores 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 posteriores 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 prophetae the Prophets and
David made out of his owne experience 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Peter when thou art converted strengthen thy brethren Luk. 22.32 these were called Psalmi didasâ—alici The third was Michtam Aurei Psalmi golden Psalmes all the Word of God is like fine gold Psal 119. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And yet these Psalmes are called Golden Psalmes because there is some speciall and choyse matter in them so all the word of God is faithfull all to bee trusted yet Paul saith Fidus est hic sermo This is a faithfull saying 2 Tim. 1.15 Having some notable things in it and as all the Ring is Gold yet the Diamond is the most excellent So although all the Word of God be excellent 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yet these are most excellent So some are intituled lehazcir Ad recordanduÌ„ to bring to remembrance 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as 38. 70. because they were made in remeÌ„brance of some notable deliverance or of some great benefit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Fourthly some are called Psalmes of degrees Psalmeâ— wâ—ich they sang wh n they carried the Arke out of the house of David to the Temple When they brought the Arke from Davids house into the Temple they sang Psal 119. by the way it beginneth with these words Beati immaculati in via and intreateth especially of the Law of the Lord In omnibus versibus Psalmi 119. dempto versu 122. vna harum vndecem vocum invenitur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and there is not a verse in it except onely the 122. verse which hath not some epithet of the Law of God in it as his Iudgements his Word his Statutes his Lawes his Testimonies his Commandements his Precepts his Covenant c And when they entred into the Court of the Gentiles with the Arke they sang the last part of this Psal 119. When they went further to the Court of the people When and where they sung the Psalmes of degrees when they stood upon the first degree they sung Psal 120. which containeth the history of the deliverance of the people out of Egypt And when they stood upon the second degree they sung Psal 121. My helpe commeth from the Lord. When they were upon the third step they sung Psal 122. I was glad when they sayd unto mee let us goe into the house of the Lord. So they sung a Psalme upon every step as they ascended and upon the eight step when they beheld the excellent buildings of the Courts of the Levites they sung Psal 127. Except the Lord build the house they labour in vaine that build it When they entred into the Court of the Priests they sung Psal 128. Vide Villalpand in Ezek. 40.28 And upon the last step they sung Psal 134. Blesse yee the Lord all his servants which watch by night in the house of the Lord. The people might goe no further then the Priests went forward with the Arke into the Temple and when they entred into the porch of the Temple they sung Psal 118. vers 19. Open to me the gates of righteousnesse When they were standing in the porch they sung these verses following The Psalmes which the Priests sung when the Arke entered into the Temple and into the holiest of all This is the gate of the Lord into which the righteous shall enter When they were in the midst of the Temple they sung the 22. verse I will praise thee for thou hast heard mee and art become my salvation and when the Arke entred into the holiest of all they sung Psal 24. The inscription of the Psalmes which we understand not are eyther Notes of Musicke or Instruments of Musicke Some inscriptions are Notes or tunes of Musicke Notes of Musicke or common Tunes with which the Psalmes were sung are these Gnal muth-labben Psal 9. gnal sheminith Psal 6.12 gnal aijeleth Shahar Psal 22. gnal Ionath Elem Rechokim 56. Altaschith 57. 59. 75. gnal shushan Eduth 60. gnal shoshannim 45. 69 gnal shoshannim Eduth 80. gnal Mahalath Leannoth 88. Some inscriptions are instruments of Musicke Instruments of Musicke are these Neginoth 4. 6. 41. 54. 67. 76. Nehiloth 5. gittith 8. 81. Mahalath 53. The Iewes who live now understand not the musicke nor musisicall instruments which were of old The Instruments of musicke set downe Psal 150. none of the Iewes themselves can distinguish them and they are ignorant of all these sorts of Musicke now but wee are to blesse God that the matter contained in these Psalmes may be understood by the Church Psalmes are divided according to the time The Psalmes againe were divided according to the time when they were sung some were sung every morning as Psal 22. at the morning sacrifice So Psal 92. was sung upon the Sabbath So at the passeover they sung from Psal 112. to vers 19. of Psal 118. and this was that hymne which Christ and his Apostles sang at the passeover Matth 26.30 And when they had sung an Hymne they went out into the mount of Olives Psalmes divided according to their subject The Psalmes were divided also according to their subject The first booke of the Psalmes intreateth of sad matters the second of glad the third of sad the fourth of glad the fift of glad and sad matters Psalmes which concerne Christ There are some Psalmes which concerne Christ in his Natures and Offices His Natures as Psal 110. The Lord sayd to my Lord c. His kingly authority as Psal 2. His priestly office Psal 110. Thou art a Priest for ever after the order of Melchizedek So his passion Psal 22. So his buriall and resurrection Psal 16. and his ascension and glory Psal 118.25.26 when David was crowned King the people cryed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Anna Iehova hoshignah na anna Iehova hatzlihhah na Save now I beseech thee O Lord O Lord I beseech thee send now prosperity that is we beseech thee O Lord to save the King and to prosper him And the Priest sayd Blessed bee bee that commeth in the name of the Lord we have blessed you out of the house of the Lord. This prayer is applyed to Christ Matth. 21.9 Hosanna filio David they contract these three words Hoshignah na anna in one word Hosanna 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 contracte 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and they say Hosanna to the Sonne of David id est contingat salus filio David in altissimis they wished not onely prosperity and safety in the earth here Vetum hosanna pacem gloriam comprehendit but all happinesse to him in the highest heavens Luk. 19.28 There are some Psalmes which concerned Davids particular estate in his persecution by Saul by Absolon c. In his sickenesse in his adversity Psalmes which concerned David In his prosperity how he fell in adulterie and repented Psal 51. how he dedicated his house to the Lord Psal 30. how he purged his house of wicked
Ezek. 24.18 The wings are put for their hands They are made with wings and in that vision of Ezekiel with hands under their wings Eze. 1.8 but where they are described with wings and no mention made of their hands then their wings served them for hands and so the Hebrews put a wing for a hand Psal 7.4 If there be iniquitie in mine hands 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in all 's vel manibus meis in the Hebrew it is becaphai in my wing And they appeared in these formes quae notant Christi trophaeum The divers formes of the Cherubims signifie Christ glorious triumph which sheweth Christs triumph and victorie who was borne as a man killed as a Calfe rose like a Lyon and ascended like an Eagle and so in the revelation made to Iohn were foure beasts full of eyes before and behind and the first beast was like a Lyon and the second beast like a Calfe and the third beast had the face of a man and the fourth beast was like a flying Eagle Revel 4.7 Now let us observe the difference betwixt the Cherubims in the Tabernacle and the Cherubims in the Temple The difference betwixt the Cherubims in the Temple and Tabernacle there were but two in the Tabernacle and foure in the Temple those who stood in the Tabernacle looked downeward with their faces towards the propitiatorie but two of the Cherubims which were in the Temple and stood upon the ground looked with their faces to the entrie of the Temple and they had their wings stretched out not as their wings which stood upon the Arke in the Tabernacle and the signification was this that now their charge was to be extended and the Gentiles were to be called to waite upon them also Againe Difference betwixt the Cherubims which Ezekiel saw and them in the Tabernacle and Temple marke a difference betwixt the Cherubims in Ezekiels vision and these in the Tabernacle and Temple In Ezekiels vision they are described full of eyes but in the Tample and Tabernacle they are not so described they are described full of eyes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to signifie that the Lord whom they attend is full of eyes and seeth all things Those Cherubims in Ezekiels vision moved but these in the Temple and Tabernacle stirred not when these moved they moved forwards but never backeward or in a circle they stood still at the commandement of the Lord or went forward at his commandement In Esaiahs vision they cryed holy holy holy is the Lord of hosts Esa 6.13 but in Ezekiels vision they made but a sound or a noyse What an Angell is Of this which hath beene sayd wee may describe a Cherub or an Angell after this manner An Angell is a creature most understanding most strong most swift and most obedient First they are most understanding therefore they have the face of a man and they are full of eyes to teach us that they exceede man in knowledge men are but ratiocinantes creaturae and they are intelligentes creatura they learne hoc post hoc sed non hoc ex hoc as men doe Quest. Why was the blood then commanded to be sprinkled upon the Lintels of the doores of the Israelites in Egypt but to teach them to passe by their houses as we are led by the Signe to know the house Answ The blood was not sprinkled upon the Lintels of the doors for the Angels cause that they might be led to know the houses by this signe but it was to confirme the Israelites that the Angels should not destroy them The second property of Angels is their strength represented by the Lyon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Robustissimi and therefore they are called the strong ones Psal 78.25 one of them killed an hundred fourescore and five thousand in one night 2 King 19.35 The third property of the Angels is their sweetnesse represented by the Eagle one Angell killed all the first borne of Egypt in one night Exod. 12.29 The fourth propertie is their obedience represented by the Oxe therefore we pray thy will be done in earth as it is in heaven Matth. 6.10 Conclusion The Conclusion of this is this doth minister great comfort to the faithfull that they have such ministering spirits attending upon them continually The children of God have protection by the Angels to keepe them in all their wayes Alexander the Great slept soundly one night when the enemie was neare by him and being asked how he could sleepe so soundly he answered because Parmenio waked 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vigilantes So may the children of God lye downe in peace and sleepe Psal 4.8 because they have gnirin the watchfull ones attending them Dan. 4.17 Salomon had sixtie valiant men of the valiant of Israel having all swords because of feare in the night Cant. 3.7 but the children of God have more strong and valient onâ—s waiting upon them so that they neede not be affrayd neither in the day or in the night EXERCITAT X. Of the golden Candlesticke A eremoniall Appendix of Command 2. Exod. 25.31 And thou shalt make a Candlesticke of pure Gold of beaten worke shall the Candlesticke be made his shaft and his branches his bowels his knops and his flowers shall be of the same THe matter of which this Candlesticke was made was pure Gold and it had a shaft branches bowlse knops and flowers The pure gold signified how excellent the word of God is Psal 19.10 more to be desired are they then gold The signification of the Candlesticke yea then much fine gold We are not curiously here to seeke the difference of the knops branches and flowers but onely to rest in the generall that the Candlesticke signified the Word The Candlesticke had seven branches it signified the divers gifts bestowed upon his Church by the word The branches of the Candlesticke signified the divers gifts bestowed upon the Church and Iohn alludeth to the seven branches of this Candlesticke Revel 1.13 And in the midst of the seven Candlesticks one like the Sonne of man cloathed with a garment this was but typus arbitrarius or an allusion for the golden Candlesticke was not made to be a type of the seven Churches in Asia but it is onely an allusion to it So Prov. 11.30 The fruit of the righteous is a tree of life here is an allusion onely that it is like to the tree of life The oyle in the Tabernacle was pure oyle The oyle which was in this Candlesticke was pure oyle Levit. 24.2 Command the children of Israel that they bring unto thee pure oyle Olive beaten for the light to cause the lampes to burne continually 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 aurum hic est oleum sic dictum quod purâ—m splendidum nit idum fuit sine mixtura This pure oyle is called golden oyle or gold for the puritie of it Zach. 4.12 because the oyle was bright cleare
and glistering like gold So Iob. 37.22 Gold commeth out of the north that is faire and cleare weather It was beaten oyle to signifie with what paine and travell the word is prepared and with patience preached and made to shine in his Church No Waxe might be burnt in these lampes because Honey was uncleane therefore Waxe was uncleane Honey might be in no Sacrifice because it fermenteth Levit. 2.11 So no Waxe might serue for light So there was no silke in the Tabernacle because the Worme which maketh silke was an uncleane thing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 baccae 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 spicae The Prophet Zacharie in a vision saw two Olive branches empyting themselves thorow the two golden pipes into the Candlesticke and they are compared to two eares of corne What the two Olive trees were in the vision of Zacharie because they were full of Olive berries as the eares were of graines These Olive trees were the cause of the preservation of the Church and the cause of the maintenance in the Candlesticke The two annointed ones which stand before the Lord of the whole earth vers 14. Targum paraphraseth them to be Zerubbabel and Ioshua who represented the Church and commonwealth The Lord commanded to make snuffers of pure gold for the snuffing of the lampes The snuffers of gold what they signified and snuffe-dishes to receive the snufle he would have the snuffe taken from the light to signifie that he would have the word kept in sinceritie and puritie and hee would have the snuffers of gold to teach them to be blamelesse and holy who are censurers and correctors of others and he would have the snuffe-dishes of gold to teach them that the covering of the offences of their brethren was a most excellent thing Lastly in what manner the Priests dressed the lamps The manner how the Priests trimmed the lampes when the lampe was out he lighted it and when it was not out he dressed it when the middlemost lampe was out he lighted it from the Altar but the rest of the lampes every one he lighted from the lampe that was next and he lighted one after another to signifie that one Scripture giveth light to another they say in the Talmud that the cleansing of the innermost Altar was before the trimming of the five lamps and the trimming of the five lamps before the blood of the daily sacrifice and the blood of the daily sacrifice before the trimming of the two lamps and the trimming of the two lamps before the burning of incense That the Priests should order and trimme the lamps The signification of the trimming of the lamps signifieth how Christ and his Ministers should continually looke unto the purity of doctrine and preaching of the light of the Gospel from evening to morning in the darke place of this world untill the day dawne and the day starre arise in our hearts Reve. 1.13 2 Pet. 1.19 EXERCITAT XI Of the Table of the shewbread A ceremoniall appendix of Commande 2. Exod. 25.23 Thou shalt also make a Table of Shittim wood c. vers 30. And thou shalt set upon the Table shewbread before me alway THe Lord commanded to make a Table and to set twelve loaves upon it The loaves represent the Church First the Church is represented by loaves here as many graines make up one loafe so many beleevers make up one Church 1 Cor. 10.17 for we being many are one bread The loaves made of fine flower Secondly these loaves were made of fine flower and not of barley which was a base graine and therefore used in no other sacrifice but in the offering for jealousie Num. 5.15 So Gideon represented by a barley cake Iudg. 7.13 and I bought her for so many Homers of Barley Hos 3.2 but the Wheate was most excellent graine and the flower of the Wheat was most excellent bread Deut. 32.14 he made them eate the fat of the kidneys of Wheate The twelve loaves represented the twelve tribes Thirdly there stood twelve loaves upon this Table to represent the twelve Tribes who came of the twelve Patriarchs The Tribes were represented by many things these twelve Tribes were represented by many things by the twelve stones set up in Iordan and so by the twelve stones set up in the land of Canaan So by the twelve stones set upon the breastplate of Aaron and upon his shoulders in onyx stones So by Canaan divided into twelve parts and from them the twelve Apostles in the New Testament and the new Ierusalem built upon twelve foundations Revel 21.14 These twelve loaves stood before the Lord Why called shewbread therefore they were called panis facierum or propositionis and they signifie that the Church is alwayes the object of the eye of God and therefore he saith set up no Idoll 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 gnal panai in my presence Why the bread was removed every Sabbath They were removed every Sabbath and new loaves put in their places to signifie the renuing of the graces of God to his Church None might eate of these loaves Who might eate of the shewbread but the Priests who served in their course that weeke and their children the Priests daughter did eate of this bread when she was a widdow and returned home to her father againe Levit. 22.18 So we being maried to the Law and it having dominion over us Rom. 7.1 we were out of our fathers house and might not eate of his holy bread but being dead to the Law Rom. 7.4 and divorced from our sinnes as widowes we may come home to our fathers house and be partakers of the holy things The Priests so long as they were in this holy service The legall sanctification of the Priests and eate this holy bread they were not to keepe company with their wives for this was a part of their ceremoniall uncleannesse Exod. 19.14 Moyses commanded them to wash their cloathes and not to come at their wives This abstinence 1 Sam. 21. How David asked the shewbread is called via munda a cleane way and to eate in this uncleannesse is called via polluta When David in necessity came to Ahimelech the Priest to aske bread for him and his men the Priests had no common bread to give them but this holy bread this bread the Priests sayd they might not eate of it if they were in via polluta and their vessels not sanctified by via polluta is meant here to keep company with their wives and by the sanctification of the vessels is meant the sanctification of our bodies Our bodies called our vessels for our bodies are called our vessels 1 Thessalon 4.4 That euery one of you should know how to possesse his vessell in sanctification honour And that this is the meaning it is cleare by Davids answer when he saith they have abstained from women this three dayes 1 Sam. 21. In their necessity David
King Salomon made c. And that day Salomon stood up and blessed all the people So Iesus Christ the true Salomon blessed the people in the great and last day of the feast 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The second Haphtorah which was read this day was Haphtorah Shimhhath Hatorah festum laetitaei legis and it began at Iosh 1. They kept this feast because the Law was ended 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 At this feast was the dedication of the Temple and the Arke brought into it â— Chro. 3.2.3.7 The remnant of the Iewes that returnâ—d from the caâ—tivity was to keepe this feast Zach. 14.16 and Ioshua began the Prophets The third Haphtaroh which they read was Sabboth Hagadol which began at Mal. 3.4 And it ended with these words Behold I will send you Elijah the Prophet Mal. 4.5 And so they joyned the last Section of the law and the last Section of the Prophets both together and it was on this day that Iesus Christ stood up and spake to them who was the true Salomon the true Ioshua the end of the law and the Prophets and whereas the Iewes delighted much in eating and drinking that day Iesus Christ called all those to him who thirst If any man thirst let him come to me and drinke Ioh. 7.37 Last see how upon the first day of this feast they offered thirteene young Bullockes two Rames and fourteene Lambes of the first yeere the second day twelve the third day eleven the fourth day ten the fift day nine the sixt day eight and upon the seventh day of the feast were offered but seven Bullockes the seaventh day of the feast was the great day of the feast and yet it had but the meanest offering which gave them to understand that the Lord was to abolish these sacrafices and to bring in a perfect sacrifice in place of them who is Iesus Christ once to be offered for all At this feast they held up branches and so they held them up to Christ before the Passeover and they sang Hosanna which was a solemne sort of prayer Salva quaeso nunc and they wish not onely peace to him on earth but also in Heaven Then the shoute of a King was amongst them Num. 23.21 EXERCITAT XXII Of the New Moones A ceremoniall appendix of Command 4. Psal 81.3 Blow up the Trumpet in the New Moone in the time appointed on our solemne feast day 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Novilunium a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 texit quodtunc Luna Sole tegitur vel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Feria stativa tempas statum quod in numeratum anni diem semper recurrit a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 numeravit supputavit THe New Moone hath two names in the Scripture First it is called Ceseh or Cese Secondly it is called Hhodesh from Hhiddesh renovare They kept the New Moones holy as they did their Sabbaths Wherefore wilt thou goe unto him to day it is neither New Moone nor Sabbath 2 King 4.28 So the Apostle joyneth them both together Coloss 2.16 Let no man therefore judge you in respect of an Holy day or of the New Moone or of the Sabbath Their new Moones and other feasts were Holy dayes they might doe no servile worke in those dayes as to reape sow or plough buy or sell but they might kindle fire dresse meat and such upon them which they might not doe upon the Sabbath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 NoviluniuÌ„ mensis a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Innovavit In all their other Holy dayes the Passeover pentecost feast of Tabernacles and first day of the new yeare their sacrifice had a feast joyned with it but the first day of the new Moone had no feast added to it Obj. 1 Sam. 20.11.12.13 It is said that it was the day of the new Moone and David desired to goe to Bethlehem to keepe the feast Answ The feast was not kept here for the new Moone but because it was the day of the feast of Trumpets or the first day of the New yeere for the first day of the Moneth and the first day of the New yere fell together therefore the Iewes when they set downe their Haphtorah in the Margent upon 1 Sam. 20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They set downe Haphtorah berosh Harâ—sh as ye would say a division to be read in the first of the first that is on that which was both the first day of the Moneth and the first day of the New yeere and it was for the first day of the New yeere that the feast was kept and not for the first day of the New Moone The New Moone was celebrated ever upon the first day of the Moneth The new Moone kept ever upon the first day of the moneth and therefore the Moone and the Moneth began both in one day although not at the same houre for the Moone had twentynine dayes and twelve houres but the Moneth had twentynine or thirty dayes successively therefore the twelve houres of the first New Moone excressing over the twentynine dayes of the first moneth were reserved untill the second New Moone which had other twelve houres and those two being joyned together made up the thirty day of the second Month. The Lord would have them to keepe these New Moones Holy to him to teach them Why they kept the new Moones that it was he who ruled and governed the world and all the changes and vicissitudes of it for as the Moone is predominant over all inferior creatures so doth Gods providence rule all things below here the heathen groaped after this when they set a god or a goddesse to every Moneth as Iuno to Ianuary Neptune to February The heathen set a god over every moneth Minerva to March Venus to Aprill Apollo to May Mercury to Iune Iupiter to Iuly Ceres to August Vulcan to September Mars to October Diana to November and Vesta to December But the Lord hath made summer and winter Psal 74.17 And it is he that crowneth the yeere with his goodnesse Psal 65.21 The keeping of these New Moones taught them the estate of the Church in this world A comparison betwixt the moone and the Church the Church is compared to the Moone the Moone is lightned by the Sunne and beautified by it the Church is said to be faire as the Moone Cant. 6.10 She is faire as the Moone when she is cloathed with Christs righteousnesse and as the moone hath her light from the Sunne so hath the Church her light from Iesus Christ The Sunne giveth light and receiveth none the Moone giveth light and receiveth the aire onely transmitteth light but it giveth no light so the Lord onely giveth light but receiveth none the Church receiveth light and communicateth light to others but the worldlings neither receive light nor doe communicate light to others The diverse changes of the Moone
to the feast of the Tabernacles and Ioh. 2.37 it is called the last and the great day of the feast Besides these legall feasts in this moneth they had likewise on the fourth day the fast of Godaliah and upon the twenty third day was festum latitiae legis et benedictio They had but one feast in the Moneth Nisan and one in Iair the Pentecost So the Lord commanded that the Land should rest in the seventh yeere and every seventh seventh in the Iubile The lan◠was laboured six yeeres and these yeeres were called Anni georgici The land was to rest the seventh yeere 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this was called annus shemittah from Shamat liberum demittere and not to seeke any due of it for those who laboured the ground to seek fruit of it every yeere was too much and gave no time of rest to the ground The Lord taught the Iewes sundry things by the resting of the Land What things the Iewes were taught by the rest of the seventh yeere for as the Sabbath day taught them that as they were the Lords they behoved to cease from their owne workes to doe his worke So the Sabbath of the seventh yeere taught them that both they and their land was the Lords and therefore it was to rest Secondly this yeere taught them to depend upon the Lords providence for the Lord promised his blessing upon the sixt yeere that the Land should bring out for three yeeres Levi. 25.20 Thirdly this yeere was a signe to them of their eternall rest Lastly he instituted this yeere to teach them to be pitifull to the poore for those things which grew of their owne accord that yeere were alloted to the poore and to the strangers Quest How could they live seeing the land rested the seventh yeare Answ The Lord answered Levit. 25.21 How God blessed the sixt yeere that it served for three yeeres Thar he should so blesse the sixt yeere that it should serve for three yeares and here we may see how the promises were fulfilled which were made Levit. 26 10. Ye shall bring out the old because of the new that is there shall be such plenty of new that yee must bring forth the old to make roome for it and that is that which Amos speaketh cap. 9.13 Haebraice 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a specie in speciem et chaldaice 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ab anno in annum Arator apprehendet messorem the plowman shall ever take the reaper that is the old and the new shall meete together So Psal 144.13 That our garners may be full affording all manner of store but the Chaldee Paraphrast paraphraseth it Affording corne from one yeere to another The fertility of the seventh yeare was not meerely naturall Here we may observe that this fertility of the seventh yeare was not merely naturall but proceeded from the blessing of God Secondly all those who rested the seventh yere from their labours yet they wanted nothing but it was supplied by the blessing of God Mal. 3.10 Effundam vobis vsque ad non sufficientiam that is that yee shall not have vessells to containe the oyle and the wine nor garners to containe the corne which I shall bestow upon you Never man suffered any losse in Gods service So those who abstaine from their labours upon the Sabbath it shall never impoverish them for the blessing of God upon the weeke dayes shall supply all their wants so the Lord promised when they shall goe up to Ierusalem to serve him at their feasts that he would keepe their land from the incursion of the enemies Exo. 34.24 and we see Iosh 5.2 When they were circumcised the Lord strooke such a feare and terror in the hearts of the Canaanites that they durst not touch them as Simeon Levi killed the Sichemites when they were newly circumcised never man yet got hurt in the service of God He shall still find the Lords protecting Hand and blessing in his service When hee sent out the seventy Disciples without purse scrip and shooes he said Lacked ye any thing and they said Nothing Luc. 22.35 Nebuchadnezzer shall not want a reward for his service which he did to the Lord albeit he was an heathen for hee got the Land of Egypt for his wages Ezek. 29.20 The next priviledge of the Sabbaticke yeare was this Deut. 14.1 Debts were payed in the seventh yeare that mens debts were pardoned to them if they became poore and had nothing to satisfie but not if they had sufficient to pay then they were bound to satisfie and if they were poore the Lord commanded to lend unto them Deut. 15.19 although the seventh yeare was at hand but that which was borrowed for necessitie onely was not to be restored and the naturall Iewes had onely this priviledge but not the Proselytes The third priviledge of this yeare was this Servants were set a liberty this yeare Exod. 21.2 He shall goe out free in the seventh yeere paying nothing to wit if he was an Hebrew servant but if hee was not an Hebrew servant but a stranger then he was to serve untill the yeare of the Iubile Levit. 25.4 The fourth thing which was done in the seventh yeare The Law was publikely read this yeare the Law was publikely read Deut. 31.10 Quest Whether or not kept they alwayes these sabbaticall yeares Answ Not Ier. 34.14 therefore the Lord plagued them with divers plagues and especially with barrennesse of the sixt yeare 2 Mach. 6.43.49 Quest When began this yeare of the rest Answ Some hold that it began after the land was divided by Lot At what yeare the first Rest began but seeing the Land was twise divided by Lot first in Gilgal Ioh. 14. Secondly in Siloh a few yeares after because the first division was not perfected this account of the seventh yeare seemeth to begin at the latter division of the Land Ios 18 2. Quest What time of the yeare began this rest of the seventh yeare Answ From Tishri and not from Nisan At what time of the were this Rest began for if it had begun in Nisan then they should have lost two Harvests first they might not cut downe the Corne which was growing upon the ground in Nisan and then secondly they might not sow in Tishri and so they should have lost both the Harvests Exod. 23.16 and 34.22 but the Lord saith Levit. 25.27 Yee shall sow the eighth yeare therefore they wanted but one sowing and one Harvest Of the Jubile 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Produxit eduxit Their great Sabbaticall yeare was the yeare of the Iubile It was called the Iubile from Iobhel or hobhel deduxit or produxit because it brought men backe againe to their first estate the Seventy translate it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because they were brought backe to their first estate and Philo Iudaeus calleth it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 restitutio and Iosephus 〈◊〉
〈◊〉 〈◊〉 〈◊〉 〈◊〉 libertatem and from the word Iubile the Latines made their word Iubilo to take up a merry song So it might be called buccina reductionis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They blew with Rammes hornes at this feast dekeran dikraia as the Chaldee paraphrast paraphraseth it And they blew with these Rammes hornes in remembrance of their deliverance out of Egypt Masius holdeth that they were Neat hornes they blew with Rammes hornes in the forty ninth yeare and in the fiftieth yeare the yeare of the Iubile with Oxens hornes but when they gathered the people to the Congregation Elevare cornu prophetiae quid they blew with silver Trumpets this blowing of Trumpets signified that Ministers should lift up their voyce like a Trumpet Esay 58.1 and proclaime salvation to the people The Prophets were said to lift up the horne 1 Chro. 25.5 because the Prophets were to lift up their voyce and to blow as if it were with a horne The Priests proclaimed the Iubile with Rammes hornes None might blow with those hornes but onely the Priests for the hornes were appointed for a holy use and no man might blow those hornes but he who was consecrated for a holy use as the Priest was for the Priest went out to battell and blew the Trumpet it was he that blew the trumpet to convocate the people it was he that blew when the wals of Iericho fell downe it was he that proclaimed the yeare of Remission and it was he that proclaimed the yeare of the Iubile When they proclaimed this Iubile upon the forty ninth yeare they proclaimed it upon the day of expiation the day of expiation was dies luctus to them a day of mourning and yet the intimation of great joy of the yeare of the Iubile was proclaimed that day to teach thē in the midst of their griefe to remember joy Although the Iubile was proclaimed the fortie ninth yere yet the forty ninth yeare of the rest and Iubile The forty ninth yere of the Rest and the ubile could not ever fall together fell not alwayes together for if the Iubile and the yeere of the rest had fallen alwayes in one yeare as some would reckon beginning the Iubile in Nisan and the yeare of the rest in Tishri then there should be wanting either a halfe yeare or a whole yeare to the yeare of the rest the Iubile hath fifty and the seven rests forty nine it wanting halfe a yeare in the first Iubile in the second Iubile there should be a whole yeare of the rest wanting And so the whole order of their reckoning should be perverted the Text saith expresly that the fiftieth yeare shall be the Iubile and not the forty ninth yeare neither is it enough to say that the Iubile is the fiftieth yeare because the former Iubile is reckoned for one of the fifty because this wayes one Iubile should be twise numbred being the last of the one Iubile and the beginning of the next Iubile and as no man will say that the Iewes were to rest from their labours after the seventh day but upon the seventh day so no man can say that the land was to rest after the seventh yeare but upon the seventh and as the seventh day of the weeke is to be reckoned excluding the former Sabbath for when the former Sabbath is included then it is called eight dayes so the seventh yeare is to be reckoned excluding the former seventh and the fiftieth yeare secluding the former Iubile The yeare of the Rest and the Iubile fall together every seventh Iubile Then to make up the right reckoning is to give to the yeare of the rest fortynine yeares and to the Iubile fifty and so they shall fall together at every seventh Iubile in threehundreth and fifty yeares Seven times forty nine maketh but three hundreth and forty three yeares Three sorts of reckoning amongst the Iewes The three yeeres are not three full yeares When the land is said to rest for three yeares it is not meant here of three compleat yeares the Hebrewes have three sorts of reckonings the first reckoning is excluso utroque termino their second reckoning was incluso utroque termino their third sort of reckoning was excluso uno termino incluso altero Example of the first when they are both excluded Matthew saith cap. 17.1 sixe dayes after the other Evangelists say eight dayes after Marc. 9.2 Luc. 9.4 including both the termes And thus the Evangelists are reconciled The 3 sort of reckning is including one of the termes and excluding the other as they were to Circumcise their children the eight day if the child had lived seven dayes and a part of the eight he was to be circumcised as if he had lived compleat eight dayes therefore the Iewes say that dies legis non est à tempore ad tempus that is it is not to be understood de completo tempore of the full time so the three yeares wherein the Lord promised to blesse their land are not to be reckoned for three whole yeares but excluso utroque termino two halfe yeares and a whole yeare Deut. 5.1 At the end of every seventh yeare thou shalt make a release mikketz should not bee translated 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a fine מ pro ב A fine but in fine Deut. 31.30 putting beth for mem The land rested three yeares How the land rested three yeares together but not three compleat yeares but one whole yeare and two halfe yeares excluso utroque termino they did sow their Corne in Shebhat answering to our Ianuary and they reaped their Barley in Nisan answering to our March and they reaped their Wheat at the Pentecost the yeare before the Iubile when the rest and the Iubile fell together they reaped their Corne in Nisan which served them till Tishri Annus cempletus currens and this halfe yeare was called the first yeare of the three yeares rest then the yeare of the Iubile began in Tishri which was a compleat or a full yeare and this was the second yeare of the Rest and after the Iubile the Cornes were sowen in Shebhat againe and reaped in Nisan and this halfe yeare was counted the third yeare and this was annus currens but not completus In the fiftieth Iubile from the Creation of the world the seventh Sabbath of the Land and the first Iubile began both in one yeare After Ioshua had fought against the Canaanites for sixe yeares the Lord commanded the land to rest the seventh yeare reckoning the seventh yeare and Iubile from Tishri How the Iubile and the seventh yeare of the rest fell both together see this Figure following A figure to shew when the seventh yeare of the Rest and the Jubile fell both in one yeare Also there were no Iubilees reckoned untill Ioshua had conquered the land yet if ye will reckon from the Creation of the world till the dayes of Ioshua 3500
Iewes say that this division in Parashoth was most ancient but the division into Haphtaroth was later and they give this to be the reason why they reade these Haphtaroth they say when Antiochus Epiphanes forbad them under paine of death to reade the Law of Moses 1 Macch. 2. then they made choise of some parts of the Prophets answerable to these parts of the Law Example because they durst not reade Petorah beresith They read Esay 42. So saith the Lord Creator of heaven and earth Example 2. the second Parasha is Elle toledoth Noah now because they durst not read this they read Esay besiman that is The reading of Moyses and the Prophets more ancient than Antiochus at the signe 54. for that which we call a Chapter they call a signe Sing yee barren c. But is it likely that Antiochus that great Tyrant 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 forbad them onely the reading of the five bookes of Moses wherefore the reading of Moses and the Prophets hath beene much more ancient than the time of Antiochus therefore Act. 15.21 Moses is read of old A Phrase which signifieth a great antiquitie When they read Moses Law They read the whole Law in their Synagogues once in the yeere they divided it in fifty and two Sections and they finished it once in the yeere They had two sorts of yeeres there was Annus impraegnatus or Embolimaeus and Annus Aequabilis Annus Impragnatus was that which wee call Leape yeare and it had fifty three weekes Annus impragnatus embolimaeus in this yeere they divided one Parashah in two parts and so they ended the reading of the Law within the yeare When it was Annus Aequabilis then it had but fifty two weeks then they read one Parashah for every Sabbath and in the last Sabbath of the yeare which was the twentie third of Tishri they read that Parashah called Latitia legis which beginneth Ioshu 1. And the next Sabbath they began beresith againe at the first of Genesis These Parashoth were subdivided into so many parts and there were sundrie who read these parts upon the Sabbath hee that read the first was called Cohen the Preist hee repeated the first part of the Section and then rose up Catzan or Cantor who did sing the same part which the Priests had read then there rose up in the third place a Levite and he read his part Fourthly there rose up an Israelite and hee read his part and at last it came to Maphtir 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cessare in hiphil dimittere and hee read the last part of the Haphtorah he was called Maphtir because when that part was read the people were dismissed and so the Latine Church said Ite missa est In the weeke dayes they read upon the second and the fift day of the weeke some part of those Parashoth but not the whole and the Pharisee meant of these two dayes when he said I fast twise in the weeke Luk. 18.12 The Greeke and Latine Fathers never cite Chapters as we doe now Augustine in his booke of retractations Cap. 24. saith not I have written to Genesis 3. but this wayes I have written to the casting out of our parents out of paradise And Gregorie in his Prologue upon the first of the Kings saith I have expounded to you from the beginning of the booke unto the victory of David Who divided the Scriptures first into Chapters it is not certaine they were divided of old two manner of wayes first they divided them into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 titles for so they called the greater parts and then into Chapters as into lesser parts others againe divided them into Chapters as into greater parts It is holden that Musaeus presbiter Ecclesiae Massiliensis divided them first into titles and subdivided them into Chapters Genebrard Chronologia According to this first division Matthew had sixty three titles and three hundreth and fifty five Chapters So Luke according to the ancient division had forty eight titles and three hundreth and forty eight chapters He who began this latter division into Chapters is holden to be Hugo Cardinalis according to this division Matthew hath twenty and eight Chapters and Luke twenty and foure c. Lastly it was divided into verses this division into Pesuchim or verses the Masoreth found out first amongst the Iewes The Greekes called them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Scaliger calleth them Commata and Robertus Stephanus calleth them Sectiunculas and some hold that it was hee that found them out first amongst us EXERCITAT XIX Of the sense of the Scriptures THere is but one literall sense in the Scriptures which is profitable for doctrine for reproofe for correction for instruction in righteousnesse 2 Tim. 3.16 To make divers senses in the Scripture is to make it like that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which Anaxagoras dreamed of making Quidlibet ex quolibet August Epist 48. Augustine writing to Vincentius justly derideth the Donatists who constructing these words Cant. 1.7 Tell me o thou whom my soule loveth where thou feedest where thou makest thy flocks to rest at noone They gathered out of them that the Church of Christ was onely in Africa by their allegoricall application Origen was too much given to these allegories and therefore he missed often the true sense of the Scriptures These who gathered divers senses out of the Scripture doe little better with them than Esope did with an inscription written in a pillar of Marble in which were written these seven letters 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Esope first read them thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 id est abscedens gradus quatuor fodiens invenies thesaurum auri But Xanthus his master finding as he had spoken a great treasure of Gold and giving nothing to Esope for his conjecture kept all to himselfe therefore Esope read them another way thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 id est qui tollitis dum abitis dividite quem invenistis thesaurum auri But when Esope got nothing in a rage he read it thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 id est redde Regi Dionysio quem invenisti thesaurum auri The Iewes hold that there is a literall sense in every Scripture and a mysticall sense the literall sense they call Dabhar keton 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rem parvam and the mysticall sense they call it Dabhar gadol rem magnam the literall sense they call it peshath sensum nudum and the mysticall sense they call it darash and most of the Schoolemen hold that there is a double sense in the Scriptures Latomus the Papist saith Theologiam crassam versari circa literalem sensum theologiam subtiliorem versari circa mysticum allegoricum sensum and they call the literall sense panperem grammaticum and the allegoricall Divitem theologicum the rich and theologicall sense But we must strive to finde out the literall sense of the Scriptures
or else we shall never come by the true meaning The literall sense is that which the words beare eyther properly or figuratively therefore he sayd well who sayd bonus grammaticus bonus theologus for we can never come to the true meaning and sense unlesse the words be unfolded A figurative literall sense is eyther in verbis vel in rebus eyther in the words or in the matter In verbis in the words as Luk. 13.32 Herod is a Foxe Psal 22.12 The princes of Israel are Buls of Basan in these words there is but one sense So Let the dead bury the dead Luk 9.50 Dead in soule bury the dead in body here is but one sense but where the words in one sentence have diverse significations then they make up divers senses as judge not that yee be not judged Iudicium libertatis Iudicium potestaâ—is Mat. 7.1 the first is judicium libertatis the second is judicium potestatis When we search to finde out the literall sense of the Scripture that cannot be the literall sense of it which is contrary to the analogie of faith which is eyther in credendis or in faciendis If it be contrary to the articles of our faith or any of the commandements then that cannot be the literall sensâ— as Rom. 12.20 If thine enemy be hungry give him meate if he thirst give him drinke for in so doing thou shalt heape coales of fire upon his head Here to feede the enemy and to give him drinke are to be taken literally because they are commanded in the sixt Commandement but to heape coales of fire upon his head must be taken figuratively because according to the letter it is contrary to the sixt Commandement Example 2. Matth. 5.29 If thy right eye offend thee plucke it out and cast it from thee Here the words are not to be taken literally for this were contrary to the sixt Commandement but figuratively So this is my body is not to be taken literally for it is contrary to the analogie of faith because the heavens must containe the bodie of Christ untill he come againe Act. 3.21 The second is figurative in rebus as in the Sacrament of the Supper when he sate with his Disciples he sayd This is my body he pointeth at the thing present and understandeth the thing that is not present he had the bread and cup in his hand and he sayd This is my body This is my blood In these propositions there is the subject and the attribute the subject is the bread and wine which he doth demonstrate the attribute is that which is signified by the bread and wine and these two make up but one sense propius remotius when Peter had made a confession that Christ was the Sonne of the living God Matth. 16. Christ to confirme this unto him and to the rest of the Disciples saith Tu es Petrus Similie super hanc petram c. he pointeth at Peter but he understandeth himselfe upon whom the Church is built and not Peter When a man looketh upon a picture he saith this picture is my father here he understandeth two things propius remetius to wit the picture it selfe and his father represented by the picture this picture at which hee pointeth is not his father properly but onely it representeth his father Object But some will object when it is sayd Hic est sanguis meus that the article hic agreeth with Sanguis and not with Vinum therefore it may seeme that it is his blood indeed and not wine that he pointeth at Answ This cannot be for in the former proposition when he sayd hoc est corpus meum he should have sayd hic est corpus meum because it repeateth the word panis as it is more cleare in the Greeke therefore the article hic hath relation to some other thing than to the bread at which he pointeth for the article 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 repeateth not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the bread or the wine but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his body and his blood When Moyses sayd Exod. 24.8 Behold the blood of the Covenant here the word blood is properly to be understood because their covenants were confirmed with blood and there was no sacrifice without blood But when Christ sayd This is my blood of the New Testament there was no blood in the Cup here but he had relation to his owne blood which was signified by the wine in the Cup. Quest When Christ saith This is my body This is my blood how was he present with the bread and the wine there A thing is sayd to be present foure manner of wayes Answ first 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 secondly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thirdly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and fourthly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 First 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when a man is bodily present Secondly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as when a man is present by his picture Thirdly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the sunne is present by operation in heating and nourishing things below here Fourthly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when we apprehend a thing in our mind Christ when he sayd this is my body and this is my blood he was present there 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but he was not in the bread and the wine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for then his blood should have beene there before it was shed then hee should have had two bodies one visible and another invisible but he was present there in the bread and the wine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because the bread and the wine represented his body and his blood So hee was present there 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by his Spirit working in their hearts and he was present to them by faith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when they did spiritually eate his body and drinke his blood and this is the true and literall sense of the words Which is the literall sense in those words Quest Hoc facite in mei recordationem doe this in remembrance of me Although there bee many things implyed in these words Answ both upon the part of the Minister and upon the part of the People yet they make up but one sense as upon the part of the Minister Take this bread blesse this bread breake it and give it to the people And upon the part of the people take this bread eate this bread c. yet all these looke but to one thing that is to the remembrance of Christs death and therefore the externall action bringeth to minde the internall action the remembrance of Christs death so that in these words there is but one sense Testimonies of the old Testament cited in the New make but one sense When the testimonies of the old Testament are cited in the new the Spirit of God intendeth propinquius remotius something nearer and something farther off yet these two make not up two divers senses