Primis Haereticis Haeresibus Judaeorum Annotationes Rabbinicae ex Scriptis Rabbinorum eorum Scarae Scripturae Interpretum Imperatorum Christianorum à Constantino magno usque ad Justinianum Constitutiones Epistolae collectae recensitae Veterum Anglo-Saxorum Monumenta Anglo-Saxonicarum Epistolarum Sylloge ex variis Manuscriptis Epistolae Alcuini variae ad diversos Missae ineditae in Bibliothecâ Cottonianâ Manuscriptis collectae recensitae Epistolae venerabilis Archiepiscop Lanfranci ad diversos Missae ex antiquissimo exemplari Bibliothecae Cottonianae collectae recensitae Collectiones Genealogicae Historicae Mathematicae Astrologicae Chronologicae Theologicae variae de quibus passim judicium fertur Memorandum THat out of the forementioned Manuscripts the Incomparable Sir Math. Hale late Lord Chief Justice having borrowed them extracted those four Volumes which he calls Chronological Remembrances extracted out of thë Notes of Bishop Usher mentioned in the Catalogue of his Manuscripts which he Left to the Honourable Society of Lincolns-Inn Besides those Manuscripts above cited the Primate Usher had Written his Polemical Lectures in the University of Dublin while professor there touching the Points in Controversie between the Protestants and Pontificians 3 Volumes 4 to Lost His Lectures pro formâ when he commenced Dr. of Divinity touching the 70 Weeks Dan. 9. 24. and de Mille Annis mentioned Apocal. 20. 4. Lost His Treatise of the Hermage and Corban Lands in England and Ireland yet to be seen in Bibliothecâ Lambethianâ His Collections and Observations touching the Advancement and Restauration of our Northern Antiquities in the Gothick Anglo-Saxonick and the like obscure Languages and also concerning the Doxology found in the very Ancient Gospels in Gothick His Numerous Epistles Latin and English touching matters of Learning and Religion many of them now Printed in Collection with others An APPENDIX to the Life of the Lord Primate USHER containing a vindication of his Opinions and Actions in reference to the Doctrine and Discipline of the Church of England and his Conformity thereunto from the Aspersions of Peter Heylin D. D. in his Pamphlet called Respondet Petrus FInding that Dr. Heylin hath taken the pains to write this Book on purpose to callumniate and asperse the Lord Primates Memory and arraign his Opinions and Actions as not conformable to the Doctrines of the Church of England I cannot well omit to consider what that Author hath there laid to his charge how justly I shall leave to the impartial Reader to judg for I hope I shall make it appear that what the Lord Primate hath either publish'd or written in private Letters on those Subjects was on very good grounds and such as may very well be defended as agreeable to the Sence and Doctrine of our Church contained in the 39 Articles Or if after all I can say the Reader shall happen to think otherwise I desire him not to censure too hardly but to pass it by since such difference if any be was not in the fundamental Doctrines of our Religion but only some Points of lesser moment or in which the Church it self has not tied men either to this or that sence and that the Lord Primate held these Opinions not out of contradiction or singularity but only because he thought them more agreeable to Scripture and Reason tho in most of them I doubt not but to shew that the Doctor has stretched the Lord Primate's words farther than ever his own sence and meaning was But to come to the Points in which the Doctor hath made bold to question his Judgment the first is his Opinion of the Divine Morality of the Sabbath or Seventh days rest asserted by him in two several Letters published tho perhaps not so prudently with those private reflections by Dr. Bernard in which Controversy whether the Authorities made use of by the Lord Primate out of the Fathers and other Writers do not make out the Assertion by him laid down or whether the Doctor has fairly and ingenuously answered those Quotations he cites in those Letters I shall not here take upon me to examine but shall observe thus much That as it is a Doctrine held by some of the Fathers as also maintained by divers learned Divines and Bishops of our Church and therefore could not be so Puritanical as the Doctor would have it especially since the Lord Primate thought that he had the Church of England on his side as she hath declared her sence of this matter in the first part of the Homily of the time and place of Prayer viz. God hath given express charge to all Men that upon the Sabbath day which is now our Sunday they shall cease from all weekly and work-day labour to the intent that like as God himself wrought six days and rested the seventh and blessed and consecrated it to quietness and rest from labour even so God's obedient People should use the Sunday holily and rest from their common and daily business and also give themselves wholly to the heavenly exercise of God's true Religion and Service Which passage being expresly in the point of my Lord Primat's side the Sabbath day mentioned in the fourth Commandment being there called our Sunday and the same reason laid down for its observation viz. because God had rested on the seventh day c. The Doctor has no way to oppose this so express Authority but to make if possible this Homily to contradict it self and therefore he produces another passage just preceding in this Homily as making for his Opinion which that you may judge whether it does so or no I shall put down the passage as he himself hath cited it with his Conclusions from it and shall then further examine whether it makes so much of his side as he would have it viz. As concerning the time in which God hath appointed his People to assemble together solemnly it doth appear by the fourth Commandment c. And albeit this Commandment of God doth not bind Christian People so strictly to observe and keep the utter Ceremonies of the Sabbath day as it was given unto the Jews as touching the forbearing of work and labour and as touching the precise keeping of the seventh day after the manner of the Jews for we keep now the first day which is our Sunday and make that our Sabbath that is our day of rest in honour of our Saviour Christ who upon that day rose from death conquering the same most triumphantly yet notwithstanding whatsoever is found in the Commandment appertaining to the Law of Nature as a thing most godly most just and needful for the setting forth of God's Glory ought to be retained and kept of all good Christian People So that it being thus resolved that there is no more of the fourth Commandment to be retained by good Christian People than what is found appertaining to the Law of Nature and that the Law of Nature doth not tie us to one day in seven
is our Sunday For which they produce the Letter of the Law Levit. 23. 15 16. where the Feast of the first Fruits otherwise called Pentecost or the Feast of Weeks is prescribed to be kept the morrow after the seventh Sabbath which not they only but also amongst our Christian Interpreters Isychins and Rupertus do interpret to be the first Day of the Week Planius saith Isychius Legislator intentionem suam demonstrare volens ab altero die Sabbati memorari praecepit quinquaginta dies Dominicum diem proculdubiò volens intelligi Hic enim est altera dies Sabbati in hâc enim resurrectio facta est qua hebdomadae numerantur septem usque ad alterum diem expletionis hebdomadae Dominicâ rursus die Pentecostes celebramus festivitatem in quâ Sancti Spiritus adventum mernimus Where you may observe by the way that although this Author made a little bold to strain the signification of altera dies Sabbati which in Moses denoteth no more than the Morrow after the Sabbath yet he maketh no scruple to call the Day of Christ's Resurrection another Sabbath Day as in the Council of Friuli also if I greatly mistake not the Matter you shall find Saturday called by the name of Sabbatum ultimum and the Lord's Day of Sabbatum primum with some allusion perhaps to that of St. Ambrose in Psal. 47. Ubi Dominica dies caepit praecellere quâ Dominus resurrexit Sabbatum quod primum erat secundum haberi caepit à primo not much unlike unto that which Dr. Heylin himself noteth out of Scaliger of the Ethiopian Christians that they call both of them by the name of Sabbaths the one the first the other the latter Sabbath or in their own Language the one Sanbath Sachristos i. e. Christ's Sabbath the other Sanbath Judi or the Jews Sabbath But touching the old Pentecost it is very considerable that it is no where in Moses affixed unto any one certain day of the Month as all the rest of the Feasts are which is a very great presumption that it was a moveable Feast and so varied that it might always fall upon the day immediately following the ordinary Sabbath And if God so order the matter that in the celebration of the Feast of Weeks the Seventh should purposely be passed over and that Solemnity should be kept upon the First what other thing may we imagine could be presignified thereby but that under the State of the Gospel the solemnity of the weekly Service should be celebrated upon that day That on that day the famous Pentecost in the 2d of the Acts was observed is in a manner generally acknowledged by all wherein the Truth of all those that went before being accomplished we may observe the Type and the Verity concurring together in a wonderful manner At the time of the Passeover Christ our Passeover was slain for us the whole Sabbath following he rested in the Grave The next day after that Sabbath the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or sheaf of the first Fruits of the first or Barly Harvest was offered unto God and Christ rose from the Dead and became the first Fruits of them that slept many Bodies of the Saints that slept arising likewise after him From thence was the Account taken of the seven Sabbaths and upon the morrow after the seventh Sabbath which was our Lord's Day was celebrated the Feast of Weeks the day of the first Fruits of the second or Wheat Harvest upon which day the Apostles having themselves received the first Fruits of the Spirit begat three thousand Souls with the Word of Truth and presented them as the first Fruits of the Christian Church unto God and unto the Lamb. And from that time forward doth Waldensis note that the Lord's Day was observed in the Christian Church in the place of the Sabbath Quia inter legalia saith he tunc sublata Sabbati custodia fuit unum planum est tunc intrâsse Dominicam loco ejus sicut Baptisma statim loco Circumcisionis Adhuc enim superstes erat sanctus Johannes qui diceret Et fui in spiritu die Dominicâ Apoc. 1. cùm de Dominicâ die ante Christi Resurrectionem nulla prorsùs mentio haberetur Sed statim post missionem Spiritus sancti lege novâ fulgente in humano cultu sublatum est Sabbatum dies Dominicae Resurrectionis clarescebat Dominicâ The Revelation exhibited unto St. John upon the Lord's Day is by Irenaeus in his fifth Book referred unto the Empire of Domitian or as S. Hierome in his Catalogue more particularly doth express it to the fourth Year of his Reign Which answereth partly to the forty-ninth and partly to the ninty-fifth Year of our Lord according to our vulgar computation and was but eleven or twelve Years before the Time when Ignatius did write his Epistles Of whom then should we more certainly learn what the Apostle meant by the Lord's Day than from Ignatius who was by the Apostles themselves ordained Bishop of that Church wherein the Disciples were first called Christians And in his Epistle to the Magnesians clearly maketh the Lord's Day to be a weekly Holy-Day observed by Christians in the room of the abrogated Sabbath of the Jews than which can we desire more But here you are to know beside the common Edition wherein the genuine Epistles of Ignatius are fouly depraved by a number of beggarly Patches added unto his Purple by later hands There is an ancient Latin Translation to be found in the Library of Caius Colledg in Cambridg which although it be very rude and corrupt both in many other and in this very same place also of the Epistle to the Magnesians yet is it free from these Additaments and in many respects to be preferred before the common Greek Copy as well because it agreeth with the Citations of Eusebius Athanasius and Theodoret and hath the Sentences vouched by them out of Ignatius and particularly that of the Eucharist in the Epistle to the Smyrnians which are not at all to be found in our Greek and hath in a manner none of all those places in the true Epistles of Ignatius against which exception hath been taken by our Divines which addeth great strength to those Exceptions of theirs and sheweth that they were not made without good cause Now in this Translation there is nothing to be found touching the Sabbath and the Lord's Day in the Epistle to the Magnesians but these words only Non ampliûs sabbitazantes sed secundùm Dominicam viventes in quâ vita nostra orta est Whereunto these of our common Greek may be made answerable 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 All those other words alleadged by Dr. Heylin Part. 2. pag. 43. to prove that Ignatius would have both the Sabbath and the Lord's Day observed being afterwards added by some later Grecian who was afraid that the custom of keeping both days observed in his
or more to one day of the seven than to any other let us next see by what Authority the day was changed and how it came to be translated from the seventh to the first Concerning which it follows thus in the said Homily viz. This Example and Commandment of God the godly Christian People began to follow immediately after the Ascension of our Lord Christ and began to chuse them a standing Day of the week to come together in yet not the seventh Day which the Jews kept but the Lord's Day the Day of the Lord's Resurrection the Day after the seventh Day which is the first Day of the week c. sithence which time God's People hath always in all Ages without any gainsaying used to come together on the Sunday to celebrate and honour God's blessed Name and carefully to keep that Day in holy rest and quietness So far the Homily And by this Homily it appears plainly that the keeping of the Lord's day is not grounded on any Commandment of Christ nor any Precept of the Apostles but that it was chosen as a standing day of the week to come together in by the Godly Christian People immediately after Christ's Ascension and hath so continued ever since But the Doctor has been very careful in his Quotations not only to take whatsoever in this Homily he thinks makes for his purpose but has also been so wary as to leave out whatsoever he thinks is against him and therefore the Reader is to take notice that the place first cited by the Doctor immediately precedes that before quoted by the Lord Primate being connected to it by this passage which the Doctor omits And therefore by this Commandment we ought to have a time as one day in the week wherein we ought to rest yea from our lawful and needful works So likewise doth he omit that which immediately follows the words quoted by my Lord Primate viz. So that God doth not only command the observation of this Holy Day but also by his own example doth stir and provoke us to the diligent keeping of the same And after the obedience of natural Children not only to the Commands but also to the Example of their Parents is urged it follows thus as an Argument for its observation So if we will be the Children of our heavenly Father we must be careful to keep the Christian Sabbath Day which is the Sunday not only for that it is God's express Commandment but also to declare our selves to be loving Children in following the Example of our gracious Lord and Father After which it follows again in the next Paragraph which is also concealed by the Doctor tho it connects the words aforegoing and the passage he next makes use of together Thus it may plainly appear that God's Will and Commandment was to have a solemn time and standing-day in the week wherein the People should come together and have in remembrance his wonderful Benefits and to render him thanks for them as appertaineth to loving and obedient People From all which put together I shall leave it to the ingenuous Reader to judge who hath most perverted the sence of this Homily the Lord Primate or the Doctor and whether or no these Conclusions following do not clearly follow from the passages above-cited first that by the fourth Commandment it is God's perpetual Will to have one solemn and standing Day in the week for People to meet together to worship and serve him Secondly That this day tho it be not the seventh day from the Creation yet is still the Christian Sabbath or day of Rest being still the seventh day and still observed not only because of our Saviour Christ's Resurrection on this day but also that we keep the Christian Sabbath which is the Sunday as well for that it is God's express Commandment as also to shew our selves dutiful Children in following the Example of our gracious Lord and Father who rested on the seventh day Thirdly That on this Christian Sabbath or Sunday we ought to rest from our lawful and needful works and common and daily business and also give our selves wholly to Heavenly Exercises of God's true Religion and Service And therefore this being the express words and sence of this Homily that we may not make it contradict it self the passages which the Doctor relies so much upon must have this reasonable construction viz. That the Maker thereof tho he supposed that we Christians were not obliged to the precise keeping of the seventh day after the manner of the Jews Yet notwithstanding whatsoever is found in this Commandment appertaining to the Law of Nature c. as most just and needful for the setting forth of God's Glory ought to be retained and kept of all Christian People Which words must be understood in a clean contrary sence to the Doctor 's viz. that the meaning of the Author was and which our Church confirms that by the Law of Nature the seventh day or one day in seven is to be kept holy or otherwise to what purpose serve these words before recited viz. thus it may plainly appear that God's Will and Commandment was to have one solemn and standing Day in the week wherein People should come together c. that is now under the Gospel as before under the Law And what follows which the Doctor thinks makes for him viz. This Example and Commandment of God the Godly Christian People began to follow immediatly after the Ascension of our Lord Christ and began to chuse them a standing day of the week to come together in yet not the seventh day which the Jews kept but the Lord's Day the Day of the Lord's Resurrection the day after the seventh day which is the first day of the week c. does rather make against him that is by Gods Example as well as Command they were obliged after Christs Ascension to chuse them one standing day of the week to meet together in And if so that must be one day in seven by an immutable moral institution or else the Church might if they had so pleased have celebrated the Lord's Resurrection not as the Homily says on one standing day of the week but only at Easter and the Law of Nature according to the Doctor not tying us to observe one day in seven if this Commandment of keeping the Sabbath or seventh day oblige none but the Jews then the primitive Church might if they had pleased have quite left off setting aside any particular day of the week for God's Service and have thought it sufficient to have kept one day suppose in a month or two for Men to meet together for the Service and Worship of God which whether those of the Doctor 's Party would be pleased with I shall not dispute but sure I am that the Church of England maintains no such Doctrine But the Doctor because he thinks the Homily not enough of his side undertakes to shew us upon what grounds the Lord's day
that passage be left out of the present Article according as it passed in the Convocation of the Year 1562 yet cannot it be used as an Argument to prove that the Church hath altered her Judgment in that Point as some Men would have it that passage being left out for these Reasons following For first that passage was conceived to make the Article too inclinable to the Doctrine of the Church of Rome which makes the chief end of Christ's descent into Hell to be the fetching thence the Souls of the Fathers who died before and under the Law And secondly because it was conceived by some Learned Men that the Text was capable of some other construction than to be used for an Argument of this Descent The Judgment of the Church continues still the same as before it was and is as plain and positive for a Local Descent as ever she had not else left this Article in the same place in which she found it or given it the same distinct Title as before it had viz. De Descensu Christi ad Inferos in the Latin Copies of King Edward the 6th that is to say Of the going down of Christ into Hell as in the English Copies of Queen Elizabeth's Reign Nor indeed was there any reason why this Article should have any distinct place or title at all unless the maintenance of a Local Descent were intended by it For having spoken in the former Article of Christ's Suffering Crucifying Death and Burial it had been a very great Impertinency not to call it worse to make a distinct Article of his descending into Hell if to descend into Hell did signifie the same with this being buried as some Men then fancied or that there were not in it some further meaning which might deserve a place distinct from his Death and Burial The Article speaking thus viz. as Christ died for us and was buried so is it to be believed that he went down into Hell is either to be understood of a Local Descent or else we are tied to believe nothing by it but what was explicitly or implicitly comprehended in the former Article And lastly That Mr. Alex. Noel before mentioned who being Prolocutor of the Convocation in the Year 1562 when this Article was disputed approved and ratified cannot in reason be supposed to be ignorant of the true sence and meaning of this Church in that particular And he in his Catechism above mentioned declares that Christ descended in his Body into the bowels of the Earth and in his Soul separated from that Body he descended also into Hell by means whereof the power and efficacy of his Death was not made known only to the Dead but the Devils themselves insomuch that both the Souls of the Unbelievers did sensibly perceive that Condemnation which was most justly due to them for their Incredulity and Satan himself the Prince of Devils did as plainly see that his tyranny and all the Powers of Darkness were opprest ruined and destroyed But on the contrary the L. Primat allows not any such Local Descent as is maintained by the Church and defended by the most learned Members of it who have left us any thing in writing about this Article And yet he neither followeth the Opinion of Calvin himself nor of the generality of those of the Calvinian Party who herein differ from their Master but goes a new way of a later discovery in which although he had few Leaders he hath found many Followers By Christ's descending into Hell he would have nothing else to be understood but his continuing in the state of separation between the Body and the Soul his remaining under the power of Death during the time he lay buried in the Grave which is no more in effect tho it differ somewhat in the terms than to say that he died and was buried and rose not till the third day as the Creed instructs us In vindication of the Lord Primat's Judgment in the sence of this Article I shall lay down some previous Considerations to excuse him if perhaps he differed from the sence of the Church of England in this Article if it should appear that it ought to be understood in a strict and literal sence For first you must understand that this Article of Christ's Descent into Hell is not inserted amongst the Articles of the Church of Ireland which were the Confession of Faith of that Church when the Lord Primat writ this Answer to the Jesuit the Articles of the Church of England amongst which this of Christ's Descent into Hell is one not being received by the Church of Ireland till the Year 1634 ten years after the publishing of this Book so that he could not be accused for differing from those Articles which he was not then obliged to receive or subscribe to 2dly Had this Article been then inserted and expressed in the very same words as it is in those of the Church of England could he be accused of being Heterodox for not understanding it as the Doctor does of a Local Descent of Christ's Soul into Hell or the places of Torment since the Church of England is so modest as only to assert that it is to be believed that he went down into Hell without specifying in what sence she understand it For as the Lord Primat very learnedly proves in this Treatise the word Hell in old Saxon signifies no more than hidden or covered so that in the original propriety of the word our Hell doth exactly answer the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which denotes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the place which is unseen or removed from the sight of man So that the word Hell signifies the same with Hades in the Greek and Inferi in the Latin Concerning which St. Augustin gives us this Note The name of Hell in Latin Inferi is variously put in Scriptures and in many meanings according as the sence of the things which are intreated of do require And Mr. Casaubon who understood the property of Greek and Latin words as well as any this other They who think that Hades is properly the seat of the Damned be no less deceived than they who when they reade Inferos in Latin Writers do interpret it of the same place Whereupon the Lord Primat proceeds to shew That by Hell in divers places of Scripture is not to be understood the place of the Wicked or Damned but of the Dead in general as in Psal. 89. 48. What Man is he that liveth and shall not see Death shall he deliver his Soul from the hand of Hell And Esa. 38. 18 19. Hell cannot praise thee Death cannot celebrate thee they that go down into the Pit cannot hope for thy Truth The Living the Living he shall praise thee as I do this day Where the opposition betwixt Hell and the state of Life in this World is to be observed Therefore since the word Hell does not necessarily imply a place of Torment either in Scriptures or
there be any other places or other Mansions by which the Soul that believeth in God passing and coming unto that River which maketh glad the City of God may receive within it the lot of the Inheritance promised unto the Fathers For touching the determinate state of the faithful Souls departed this life the ancient Doctors as we have shewed were not so throughly resolved The Lord Primat having thus shewn in what sence many of the ancient Fathers did understand this word Hades which we translate Hell proceeds to shew that divers of them expound Christ's Descent into Hell or Hades according to the common Law of Nature which extends it self indifferently unto all that die For as Christ's Soul was in all points made like unto ours Sin only excepted while it was joined with his Body here in the Land of the Living so when he had humbled himself unto the Death it became him in all things to be made like unto his Brethren even in the state of dissolution And so indeed the Soul of Jesus had experience of both for it was in the place of human Souls and being out of the Flesh did live and subsist It was a reasonable Soul therefore and of the same substance with the flesh of Men proceeding from Mary Saith Eustathius the Patriarch of Antioch in his Exposition of that Text of the Psalm Thou wilt not leave my Soul in Hell 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the place of humane Souls which in the Hebrew is the world of Spirits and by the disposing of Christ's Soul there after the manner of other Souls concludes it to be of the same nature with other Mens Souls So St. Hilary in his Exposition of the 138th Psalm This is the Law of humane Necessity saith he that the Bodies being buried the Souls should go to Hell Which descent the Lord did not refuse for the accomplishment of a true man And a little after he repeats it that desupernis ad inferos mortis lege descendit He descended from the supernal to the infernal parts by the Law of Death And upon Psal. 53. more fully To fulfil the Nature of Man he subjected himself to Death that is to a departure as it were of the Soul and Body and pierced into the infernal seats which was a thing that seemed to be due unto Man I shall not trouble you with more Quotations of this kind out of several of the ancient Greek and Latin Fathers which he makes use of in this Treatise most of them agreeing in this That Christ died and was buried and that his Soul went to that place or receptacle where the Souls of good Men do remain after Death which whether it is no more in effect but differing in terms than to say he died and was buried and rose not till the third day which the Doctor makes to be the absurdity of this Opinion I leave to the Judgment of the impartial Reader as I likewise do whether the Lord Primat deserves so severe a Censure after his shewing so great Learning as he has done concerning the various Interpretations of this word Hades or Hell both out of sacred and prophane Writers that it only serves to amaze the Ignorant and confound the Learned Or that he meant nothing less in all these Collections than to assert the Doctrine of the Church of England in this particular Or whether Christ's Local Descent into Hell can be found in the Book of Articles which he had subscribed to or in the Book of Common-Prayer which he was bound to conform to And if it be not so expressed in any of these I leave it to you to judge how far Dr. H. is to be believed in his Accusation against the Lord Primat in other matters But I doubt I have dwelt too long upon this less important Article which it seems was not thought so fundamental a one but as the Lord Primat very well observes Ruffinus in his Exposition of the Creed takes notice that in the Creed or Symbol of the Church of Rome there is not added He descended into Hell and presently adds yet the force or meaning of the word seems to be the same in that he is said to have been buried So that it seems old Ruffinus is one of those who is guilty of this Impertinency as the Doctor calls it of making Christ's descent into Hell to signifie the same with his lying in the Grave or being buried tho the same Author takes notice that the Church of Aquileia had this Article inserted in her Creed but the Church of Rome had not which sure with Men of the Doctor 's way should be a Rule to other Churches And further Card. Bellarmin noteth as the Lord Primat confesses that St. Augustin in his Book De Fide Symbolo and in his four Books de Symbolo ad Catechumenos maketh no mention of this Article when he doth expound the whole Creed five several times Which is very strange if the Creed received by the African Church had this Article in it Ruffinus further takes notice that it is not found in the Symbol of the Churches of the East by which he means the Nicene and Constantinopolitan Creeds the latter of which is nothing else but an Explanation or more ample Enlargement of Creed Apostolical Tho this indeed be not at this day read in the Greek or other Eastern Churches or so much as known or received in that of the Copties and Abyssines But the Doctor having shown his Malice against the Lord Primat's Memory and Opinions in those Points which I hope I have sufficiently answered cannot give off so but in the next Section accuses him for inserting the nine Articles of Lambeth into those of the Church of Ireland being inconsistent with the Doctrine of the Church of England But before I answer this Accusation I shall first premise that as I do not defend or approve that Bishops or others tho never so learned Divines should take upon them to make new Articles or define and determine doubtful Questions and Controversies in Religion without being authorized by the King and Convocation so to do Yet thus much I may charitably say of those good Bishops and other Divines of the Church of England who framed and agreed upon these Articles that what they did in this matter was sincerely and as they then believed according to the Doctrine of the Church of England as either expresly contained in or else to be drawn by consequence from that Article of the Church concerning Predestination And certainly this makes stronger against the Doctor for if with him the Judgment of Bp. Bilson Bp. Andrews and Mr. Noel in their Writings be a sufficient Authority to declare the sence of the Church of England in those Questions of Christ's true and real Presence in the Sacrament and his Local Descent into Hell why should not the Judgment and Determination of the two Arch-Bishops of Canterbury and York with divers other Bishops and
Death the time whereof was uncertain as falling out in the Persians Dominions This general imputation raised as may seem upon occasion of Pontacus his Note upon Themistocles's Death in Euseb. Chron. is of no force to the shaking of this particular Truth touching Themistocles's Flight in the 2 year of the 77 Olymp. at the latest otherwise sufficiently confirmed Your self alledge no Author that sets it later and you may see that in Eusebius Chron. it is set 2 years sooner to wit in the 4th year of the 76 Olymp. at what time perhaps his trouble began upon the Arraignment and Examination of Pausanias by a manifest and notorious error of two Olympiads acknowledged also by Scaliger It is no more to be doubted that Cimon got that most Famous Persian Victory in the year that Demotion was Archon at Athens and that the same was the 39 year of the 77 Olymp. than that Pompey took Jerusalem when Cicero was Consul at Rome It is true that he there mentioneth them both in his entrance to the History of that year but so as he plainly signifieth they were obtained before that year by what he writeth Cimon the Athenians Admiral after he had taken Eione and Scyrus enterprizing greater matters returned home and encreasing his Navy and making sufficient preparation he set forwards towards Caria c. according to my interpretation of the same years Story out of Diodorus which also you saw Where also it is worth the noting That he concludes the same Story with these express words So these things were done this year And for your further satisfaction note That there being two Fountains as it were of the History and Chronology of the Persian Monarchy The one Herodotus out of the Greek Records as I guessed out of Hecatoeus Milesius his Copy having by some error of the Writer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Darius Hystaspis years the other Ctesias Artaxerxes Mnemor's Physician out of the Persians own Records Howsoever your Author Ptolemy being an Aegyptian-Greek may follow Herodotus account yet Ctesias adding to his account of years a further Advertisement of Darius his dying within a few days after the Marathonian discomfiture deserveth more credit And his meaning is more fully explained by those Words of Scaliger's Georgian Collections in his 43. pag. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And Darius himself not enduring the ignominy died for grief Mark those words well Note That the Marginal Notes are the Bishop's and not Mr. Lydyat ' s. LETTER XXI A Letter from Dr. James Usher late Arch-Bishop of Armagh to Mr. Thomas Lydyat Salutem à Salutis Fonte D. N. I. C. Dear Sir I Remember that some three or four years since having occasion in a publick Lecture in the Colledge to speak of the beginning of Daniel's Seventies I laboured to prove that Artaxerxes Longimanus began his Reign toward the end of the third year of the 77 th Olympiad First By the number of years attributed to Darius Hystaspis by Ctesias viz. 31. not 36. Secondly By the time of the death of the same Darius noted not only in him but also in Georgius Syncellus his Collections pag. 43. Graec. Euseb. Scaligeri which place I then did cite long before you advertised me thereof to be not long after the overthrow received at Marathon An. 2 o Olympiadis 72. Thirdly By the Testimony of Petrus Alexandrinus whom Mr. Casaubon in his Exercitations against Baronius wrongfully maketh the same with Peter the Ancient Martyr of Alexandria or whosoever was the Author of those Fasti which commonly are called Siculi wherein the beginning of Artaxerxes is expresly placed at the time above assigned Fourthly By the Testimony of Thucydides making Artaxerxes then to Reign when Themistocles fled into Persia. But here I made a doubt of the time of Themistocles his flight wherein I desired your further resolution For though I willingly yield to that which I find recorded in Thucydides that it fell after the Execution of Pausanias and before Cimon's double Victory Yet whether that Victory was gotten in the year that Demotion was Archon at Athens and whether Themistocles his flight fell out the year before that is not I take it so clear but that we may call it into question The former I would willingly believe for the Authority of Diodorus Siculus upon whose credit only the referring of Cimon's Victory unto that year dependeth Eusebius who is the only man I know of that after him setteth down the time of his Victory placeth it at the fourth year of the 79 th Olympiad by a manifest and notorious Error of two Olympiads you say but prove by no other Authority but the Confession of Scaliger which with me and I think with you too is of very little moment Diodorus is the only man we can find that saith this Victory was gotten in the year that Demotion was Archon at Athens Publicola and Rufus Consuls at Rome But doth not he also say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. and that he being thus made Admiral took Eïone and Scyrus The words methinks sound thus plainly That this year he was made Admiral and then conquered those places which being untrue derogates much from the credit of his report that saith Cimon got his famous Victory at Eurymedon the same year You say the former is reported by him by way of recapitulation but the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seem to me very clear that Diodorus meant plainly That Cimon this year was made Admiral and the words following as plainly import that having thus undertaken the Admiralty he took Eïone and Scyrus I never read that part of your written Chronicle wherein this matter is handled if there be any thing in it that may farther clear the point I pray you communicate it unto me for I do desire as much as you do to strengthen the Authority of Diodorus in placing Cimon's Victory at the Praetorship of Demotion or which is all one at the third year of the 77 th Olympiad But this being admitted for Diodorus his sake how can you prove either out of him or any other Author that Themistocles his flight into Persia fell out just the year before that for this is the main matter that concerneth the cause You say That you prove not that point out of Diodorus but out of Thucydides For Diodorus I think you do well seeing he expresseth not any way that this flight fell upon that year more than his Ostracism or his death but heapeth promiscuously all that appertained to his fall Thucydides saith no more than what I have delivered and do willingly acknowledge that his flight happened after the Execution of Pausanias and before Cimon's Victory Other proof you produce none for the setling thereof at the second year of the 77 th Olympiad but what is contained in these words of your Letter Your self alledgeth no Author that sets it later and you may see that in Eusebius's Chronicle it
of that Chapter which I had undertaken to answer as a principal motive of his Conversion to them which he hath added to the Oration of the motives to his Conversion I suppose you have seen the Book Now having been lately chosen upon my Lord of Sarum his promotion to be Reader of the Margaret Lecture in our University Lam advised by my good friends and namely the Lords Bishops of Wells and Sarum to read those Controversies mentioned in that Chapter And upon more mature advice have resolved to set down positively the Fathers Doctrine not barely by Thesis but with their several proofs and the Vindication of them from the Adversaries cavils I will be bold to communicate with you the special difficulties which I shall observe if it be not troublesome unto your Lordship In the first Controversie touching the Real Presence they except against the testimony produced by P. Martyr of Chrysostom ad Caesarium Monachum I have heard your Lordship say it is alledged by Leontius but by what Leontius and where I remember not I cannot find it in such Tractates of Leontius as I find in Bibliotheca Patrum I desire your Lordship in a word to certifie me It seemeth P. Martyr read it in Latin for otherwise it is probable he would have alledged the Greek Text if originally he had it out of the Greek I suppose your Lordship hath seen the third Tome of Spalatensis containing his VII and IX Book I fear me he may do some harm with the Treatise which he hath lib. 7. c. 11. touching the matter of Predestination wherein he goeth about to shew That both Opinions may be Tolerated both that of St. Austin's which makes Predestination to be gratuita and that other which maketh Predestination to be Ex proevisis fide operibus But chiefly he goeth about to invalidate St. Austin's Opinion It will confirm the Remonstrants in their Error for he hath said more than any of them but all in vain for doubtless St. Austin's Opinion is the truth and no doubt but it is special Grace which doth distinguish Peter from Judas and not solum liberum arbitrium It is great pity the man was so carried away with Ambition and Avarice otherwise I think he is not inferior to Bellarmine for the Controversies I write this Letter upon my way being at Sarum where my Lord Bishop of Sarum doth salute you I cannot now dilate further but with my best service and wishes commend your Lordship to the Highest Majesty and so rest Your Lordships in all service Samuel Ward Sarum Sept. 25. 1622. I intreat your Lordship that I may know where Leontius doth alledge that Tractate of Chrysostom LETTER LI. A Letter from the Right Reverend James Usher Lord Bishop of Meath to the Right Honourable Oliver Lord Grandison My very good Lord I Had purposed with my self long ere now to have seen your Honour in England which was one reason among others why I did forbear to trouble you hitherto with any Letters But seeing I think now it will fall out that I shall remain here this Winter I thought it my duty both to tender my thankfulness unto your Lordship for all the honourable favours which I have received at your hands and withal to acquaint you with a certain particular which partly doth concern my self and in some sort also the state of the Church in this poor Nation The day that my Lord of Falkland received the Sword I preached at Christ-Church and fitting my self to the present occasion took for my Text those words in the 13th to the Romans He beareth not the Sword in vain There I shewed 1. What was meant by this Sword 2. The Subject wherein that power rested 3. The matters wherein it was exercised 4. Thereupon what it was to bear the Sword in vain Whereupon falling upon the Duty of the Magistrate in seeing those Laws executed that were made for the furtherance of God's Service I first declared That no more was to be expected herein from the subordinate Magistrate than he had received in Commission from the Supreme in whose power it lay to limit the other at his pleasure Secondly I wished That if his Majesty who is under God our Supreme Governour were pleased to extend his clemency toward his Subjects that were Recusants some order notwithstanding might be taken with them that they should not give us publick affronts and take possession of our Churches before our Faces And that it might appear that it was not without cause that I made this motion I instanced in two particulars that had lately fallen out in mine own Diocess The one certified unto me by Mr. John Ankers Preacher of Athloane a man well known unto your Lordship who wrote unto me That going to read Prayers at Kilkenny in West-Meath he found an old Priest and about 40 with him in the Church who was so bold as to require him the said Ankers to depart until he had done his business The other concerning the Friars who not content to possess the House of Multifernan alone whence your Lordship had dislodged them went about to make Collections for the re-edifying of another Abby near Molengarre for the entertaining of another swarm of Locusts These things I touched only in general not mentioning any circumstances of Persons or Places Thirdly I did intreat That whatsoever connivance were used unto others the Laws might be strictly executed against such as revolted from us that we might at least-wise keep our own and not suffer them without all fear to fall away from us Lastly I made a publick Protestation That it was far from my mind to excite the Magistrate unto any violent courses against them as one that naturally did abhor all cruel dealings and wished that effusion of blood might be held rather the Badge of the Whore of Babylon than of the Church of God These points howsoever they were delivered by me with such limitations as in moderate mens judgments might seem rather to intimate an allowance of a Toleration in respect of the general than to exasperate the State unto any extraordinary severity yet did the Popish Priests perswade their followers that I had said The Sword had rusted too long in the Sheath whereas in my whole Sermon I never made mention either of Rust or Sheath yea some also did not stick to give out That I did thereby closely tax your self for being too remiss in prosecuting of the Papists in the time of your Government I have not such diffidence in your Lordships good opinion of me neither will I wrong my self so much as to spend time in refelling so lewd a calumniation Only I thought good to mention these things unto your Lordship that if any occasion should be offered hereafter to speak of them you might be informed in the truth of matters Wherein if I have been too troublesome unto you I humbly crave pardon and rest Your Honours in all Duty ever ready to be commanded Jac.
Bohemia Lusatia and Silesia and Manfeyld in other places I believe I shall see your Lordship in Ireland before I see you here If your Answer to the Challenge be Printed I hope I shall be beholding to you for a Copy And thus wishing your Lordship as much happiness as to my self I will ever remain Your Lordships most Affectionate Friend and Servant Henry Bourgchier London July 14. 1623. Divers of my fellow-Commissioners remember their best Affections to your Lordship especially Sr. Nath. Rich and Mr. Crew My Lord Marshal speaks of you often with much Affection you will find him a noble Friend if occasion be to use him which if it be in your absence and my self present I shall be most glad to be your Sollicitor LETTER LVIII A Letter from the Right Reverend Thomas Morton Bishop of Coventry and Litchfield to the Right Reverend James Usher Bishop of Meath Salutem in Christo Jesu Right Reverend and Dear Brother 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I Do much joy to hear of your health wherein consisteth the comfort of many I have been much beholding unto Mr. Dr. Barlow for his pains both in commending your Lordships health unto me and in inviting me by his presence to write unto you yet more especially for the view that he gave me of your Treatise which is now lately published At the sight of the Inscription viz. The Religion professed by the Ancient Irish I was compelled to usurp that saying Num boni quid ex Galiloea Yet when I came and saw it is that good which beyond expectation doth much affect me This is Ex tenebris lucem Macte industriâ sanctitate and bless the World with your labours When I shall have any thing that may seem acceptable I shall be ready to impart it unto your Lordship My request is That when you shall have occasion for London I may be your Host for I lie directly in the Road In the interim let us I pray you enjoy the Rite of Christian Absents to pray one for another And thus desiring our Lord Jesus to preserve us to the glory of his Saving Grace I rest Your Lordship's loving Brother and Friend Tho. Coven Litch Eccleshall July 19 1623. LETTER LIX A Letter from the Right Reverend James Usher Bishop of Meath to the Most Reverend Dr. Hampton Arch-Bishop of Armagh My very good Lord IT is now above a fortnight since I received your Graces direction for prosecuting the Order for settlement of the payment of Tithes in the Escheated Counties whereof some question was made at the Council Table My Lord Docwra and my self the next day after we received your Letters addressed our selves unto the Lord Deputy and possessed him fully with the substance of the business Within two hours after your Graces Letter was openly read at the Table together with which I exhibited the Orders set down in your Triennial Visitation Anno 1620. Whereupon my Lord Deputy very honourably moved that the former Act of State might be renewed and enlarged with the addition of such particulars as were in your Orders expressed and there omitted It was replyed That the matter was of great importance and much concerned the Country and therefore it was not suddenly to be resolved upon until the advice of the Judges and some other of the Bishops were had therein In the mean time for the preparing of matters Mr. Vice-Treasurer my Lord Chief Justice Sir Roger Jones Sir Adam Loftus and my self were appointed to meet in private and to consider of those particulars in your Graces Order which were not formerly contained in the Act of State The things questioned at that meeting were 1. For the Titles of Warrens and Fish of which they made doubt whether they ought to be paid or no. 2. Of Tradesmen Merchants and Sellers of small Wares under which Title they said all sellers of Ale all manual Occupation and day Labourers might be comprehended yea and the Servants of all the Trades also as well as the Masters 3. To the Title of Milk and Calves they would have the words of Cheese and Butter added to take a way all questions about them 4. That no Seed of Hemp and Flax should be paid but such as are in the Bundle with the stalks of the Hemp and Flax as it was no otherwise I told them in the Order intended 5. Of Mortuaries was the last and greatest Controversie which being given heretofore as was alledged for praying for dead mens Souls it was by some said That it was against Law and Conscience to demand them now when such praying is held to be unlawful But generally the exception taken against the Order was That the poor only did suffer therein and therefore it was wished that a certainty might be laid down for all Mortuaries This is the substance of all that passed at that meeting since which I have attended divers times to see unto what issue these things might be brought at the Table And to be sure that nothing should be done therein in my absence I took with me your Graces Orders and the Commissioners Animadversions upon them and still detain them in mine own custody At last considering that it was your Graces pleasure that my Lord Chancellor should be made acquainted with this business before it came to the Table seeing by reason of his absence that could not then be done I thought it not amiss yesterday to move my Lord Deputy that things might be deferred until my Lord Chancellor's coming hither for now that my Lord Docwra is in England I think we shall not find any like affected unto us in this business as my Lord Deputy and Lord Chancellor have always shewed themselves to be My continual expectation of the ending of this matter hath occasioned the delay of my writing unto your Grace therein now as you shall be pleased to give me further direction I will either proceed in the same or forbear until we may have the benefit of my Lord Chancellor's presence While I was writing of this I received your Graces Letter brought by this Bearer together with his complaint made against Heglye and others in the prosecution of that suit I will according to your direction give order to my Official that these violent courses may be stayed until the truth of things upon further examination may appear I find more trouble with Mr. Heglye and Mr. Shepherd in causes of this nature than with all the Ministers in Meath beside and in truth my Lord unless some course be taken for restraining such unquiet spirits as these our whole Clergy will pessime audire for their sakes Yesterday I was fain my self to prefer a Petition to my Lord Deputy in the behalf of my Clergy that no Indictments might be permitted to proceed against them at the Assizes for matters of this kind but they might be referred to the Ecclesiastical Court unto which the cognisance of the right of Tithes doth properly appertain And I do discern at
to God and Honour to our King Thus fearing that I have troubled your Lordship with a slender Discourse humbly take my leave beseeching the Lord of Lords to multiply his Graces upon you recommending you with all yours to God's Grace and Mercy rest Your Lordship 's in all Duty to command Thomas Davies Aleppo 29th September 1624. LETTER LXXII A Letter from Sir H. Bourgchier to the Right Reverend James Usher Lord Bishop of Meath My very good Lord I Received your Lordship's Letter for which I return many thanks My Journy into Ireland is of such necessity that I cannot defer it long though I have many motives besides those mentioned by your Lordship to urge my stay As for the Books which you mention I find Jordanus in vitas Fratrum in the Catalogue of the Publick Library at Oxford Mr. Selden told me he never heard of the Author if any Library about London have it or that other Work of his I will endeavour to discover them As for the new Edition of Sealiger de Emendat Temporum as many as I speak withal are of opinion that it is so far from coming out that it is not yet come in to the Press Here are already come two Dry-fats of Mart Books and they expect but one more you may perceive by the Catalogue what they are Here will be very shortly some good Libraries to be had as Dr. Dee's which hath been long litigious and by that means unsold One Oliver a Physician of St. Edmundsbury of whose writing I have seen some Mathematical Tracts printed and Dr. Crakanthorp are lately dead If there be any extraordinary Books which your Lordship affects if you will be pleased to send a note of them they shall be bought Such News as we have you receive so frequently as coming from me they would be stale which you know destroys their very Essence We have had Bonfires Ringing Shouting and also Ballads and base Epithalamiums for the conclusion of the French Marriage and yet I am but modicae fidei Our Country-man Florence Mr. Carthye was committed to the Tower some five days since And thus remembring my best Affection to your Lordship and Mrs. Usher I will remain Your Lordship 's very affectionate Friend and Servant Henry Bourgchier London in haste Novemb. 24. 1624. LETTER LXXIII A Letter from Dr. Ward to the Right Reverend James Usher Bishop of Meath at Much-Haddam in Essex My very good Lord IT was my purpose to have come to visit your Lordship at Haddam to morrow but the truth is upon Thusday last before I came out of Cambridg I was made acquainted with a business which will occasion my return to Cambridg to morrow I notwithstanding brought with me the Manuscripts of Bedes Ecclesiastical Story which I have of Sir R. Cotton's and have sent it unto you by this Bearer Walter Mark I will expect the Book from you when you have done with it for that I would keep it till Sir Robert restore a Book of mine which he had of Mr. Patrick Young I had purposed to have borrowed also out of our University Library Simeon Dunelmensis but I find that I am deceived in that I thought it had been his History or Chronicle but it is only the History of the Church of Durham and of the Endowments of that Church and not his History of England And thus sorry that my occasions will not suffer me to see your Lordship this time and with my kind Salutations to Sir Gerard Harvy and his Lady with Thanks for my kind Entertainment when I was there I commend you to the gracious Protection of the highest Majesty Your Lordship 's in all observance Samuel Ward Much-Mondon Jan. 2. 1624. LETTER LXXIV A Letter from the Right Reverend James Usher Bishop of Meath to Dr. Samuel Ward Good Mr. Doctor I Received by W. Marks your Ancient Bede which I suppose did sometime belong to the Church of Durham As soon as I have compared it with the printed Book I will not fail God willing to send it you safe back again As for Simeon Dunelmensis his History of the Church of Durham which is in the publick Library of your University I would intreat you to borrow it for me however it hath not proved to be the Chronicle which I at first desired for I have a great mind to see and transcribe all that hath been written by Simeon and Turgotus Dunelmensis Turgotus I hear is with Mr. Tho. Allen of Oxford and if my memory do not much deceive me at my being in England the last time before this you told me that you had begun to transcribe the Annals of Simeon Dunelmensis which continue the History of Bede I pray you if you know where those Annals may be had do your best to help me unto them I could wish that Mr. Lisle would take some pains in translating the Saxon Annals into our English Tongue for I do not know how he can more profitably imploy that Skill which God hath given to him in that Language If I had any opportunity to speak with him my self I would direct him to five or six Annals of this kind three of which belonging to Sir Rober Cotton I have in my hands at this present our of which there might be one perfect Annal made up in the English Tongue which might unfold unto us the full State of the Saxon Times But how that Gentleman's Mind stands affected that way I know not the feeling of his Mind therein I leave to you And so commending all your good Endeavours to the Blessing of our good God I rest Your most assured Friend Ja. Mid. Much-Haddam Jan. 4. 1624. LETTER LXXV A Letter from Sir H. Bourgchier to the Right Reverend James Usher Bishop of Meath My very good Lord I Received your Lordship's Letter which was must wellcome to me and much more the News of your Recovery which was deliver'd to me by Mr. Burnet and by me to some others of your Friends who were no less glad than my self I am afraid that you converse too much with your Books I need not tell you the danger of a Relapse This News which I sent your Lordship deserved not Thanks because vulgar and trivial that of the Death of Erpenius is but too true and is much lamented by learned Men in all places for the cause by your Lordship truly expressed he died of the Plague Mr. Briggs was gone from London some three days before the Receipt of your Lordship's Letter But I will write to him that which I should have delivered by word of Mouth if he had tarried here In the collating of Books your Lordship hath made a good choice that being a fit study in time of Sickness as not so much imploying the Mind as other Studies As for Bede I doubt the Collation of him will be scarce worth your labour For as far as I went they seemed rather to be variantes lectiones than material Differences a very few excepted To make use
I will also write to Mr. Bedell for the Manuscript Psalter he hath Thus in some haste I commend your Lordship to the safe protection of the highect Majesty Your Lordships in what he may Samuel Ward Cambridg Aug. 12. 1625. I send you also one Edition of the Psalms Graeco Lat. but I think it will do you no great pleasure LETTER XCII A Letter from the most Reverend James Usher Arch-bishop of Armagh To the Right Honourable and my special good Lords the Lord-Keeper of the Great Seal and the Lord High-Treasurer of England My most honoured Lords YOUR Lordships Letters bearing date the 9th of this Present were delivered unto me by a Servant of Dr. Rives the 18th of the same In reading whereof I found my self much grieved that the Doctor by his sinister Suggestions should so far prevail with your Wisdoms as to make you conceive that I refused to perform the Agreement which your Lordships made betwixt us True it is indeed that I complained unto your Lordships that the drawing up that Agreement was committed to the Party himself who was careful enough to lay down all things therein to his own best advantage without reservation of any Power unto me to limit him any way in the exercise of that Authority which he was to hold under me But as soon as I had received satisfaction from your Honour my Lord Keeper under your hand writing that I might limit him by private Instructions though not by Patent and that the clause of good-behaviour was ever included in these Offices howsoever they were granted during Life I presently did agree to sign his Patent And this is that second Agreement he talketh so much of which I never took to be any other than that which was at first intended Concerning this he affirmeth in his Petition that having shewed unto me my Lord Keeper's Opinion signified in writing concerning the Exceptions taken by me against his Draught of the Patent I agreed to seal him the said Patent provided that two Clauses only might be added but most guilefully suppresseth that which was not to be inserted in the Patent but to pass in private betwixt us two namely that I might limit him by private Instructions according to my Lord Keeper's direction which at that very time he delivered unto me in writing My Lords if you think that I have any Faith or Honesty in me believe me herein that I propounded this unto him as the main foundation of our Agreement and that he gave his assent unto it before ever I would promise to seal his Patent He only adding this That he did not doubt when he could shew cause unto me why I should vary from my Instructions in any Particular I would be ruled by better Reason Herewith for the present did I rest satisfied but the day following I considered better with my self what a slender Tie I had upon him if I only should rest contented with his bare Word only which at his pleasure he might deny where-ever he saw cause And therefore to prevent all matter of future Discord I intreated him by Letter that as I had shewed my self ready to gratify him by binding my self publickly under my Hand and Seal unto him so he would privately tie himself in like manner for giving more full satisfaction unto me in two Particulars For the former of these which doth concern the Registership I signified unto him at the time of our Agreement that I had made promise of it already to one Mr. Hilton Which being a Matter of less importance the Doctor doth now so little stand upon it that in a Letter lately written unto me he hath utterly disclaimed all Power of conferring the said Office upon the next avoidance But for the latter which concerneth the limiting of him by private Instructions according to my Lord-Keeper's express direction he hath now at full discovered that whereof I conceiv'd at first but a jealousie namely that he did but dare verba and intended nothing less than performance when to get my consent unto the signing of the Patent of his own drawing he submitted himself to be ordered by the Instructions which I should give him For as if res were adhuc integra and no such Agreement at all had passed betwixt us he now maketh your Lordships to write that you do not think it reasonable that this should be imposed upon him I am bold to say that he maketh your Lordships to write thus because I am verily perswaded that if the Matter be examined it will be found that this Letter was of his own drawing Wherein what infinite wrong he hath done unto your Honour my Lord-Keeper I humbly beseech you to consider First He bringeth your Lordship's Writing unto me signifying that I might limit him by private Instructions though not by Patent and hereunto he shewed himself then content to yield And now he hath stolen another Letter from your Honour wherein he would have you signify again that you do not think it reasonable that he should be tied to follow the Instructions that I shall give him Behold Jordanes conversus est retrorsum and now not Littora littoribus contraria but litterae litteris Your Lordships had need to watch this Man's Fingers when-ever you trust him with drawing up of any Orders or Letters that do concern his own Particular for otherwise you may chance to find him as nimble in putting Tricks upon your selves for his own advantage as now he is in putting them upon me Which that your Lordships may yet be more sensible of I intreat you to weigh well the Reason which he maketh you here to render of the unreasonableness of the Condition that I require of him For did ever any reasonable Man hold it to be a thing unreasonable that a Substitute should be ordered by him that hath appointed him to be his Substitute This may be true will he say in thesi but not in hypothesi in other Substitutions but not in this because upon your Lordships motion he hath submitted himself to take that under me which he hath a fair pretence to challenge in his own Right So that were it not for the respect which he did bear unto your Lordships motion his stout heart belike would not stoop to such terms of submission but hazard the whole rather by putting his own Right in trial Yea but what if this prove to be another piece of the Doctor 's Legerdemain and that it do appear evidently under his own hand that this desire of submission did primarily and originally proceed out of his own breast ex motu mero proprio long before your Lordships had any thing to do in the business If you will be pleased to take so much pains as to peruse the inclosed copy of a Letter which he wrote unto me not long before the decease of his late Majesty of blessed memory you shall find a Motion tendred therein unto me for the intreating of Sir Henry Holcraft
know him that is true The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Tradition is thirteen times found in our Testament but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Cabala his Correlative comes but twice 1 Tim. 4. 9. 1. 15. This is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a faithful and firm saying 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 omni Cabala seu acceptatione dignus As if he should say If there be any Cabalistical Doctrine worthy undoubtedly to be received it is this That Christ Jesus came into the World c. This is our Christian Gabala then that the Messias is already come and that he is a Spiritual King not such a Temporal one as they would have him for he refused to be made such a King And that the Temporal Blessings and Promises were made to allure and lead them as Children unto the Spiritual VI. That the Kingdom descended to Salathiel of Jeconias's Posterity upon Jeconias's Repentance But St. Luke hath taught us that Salathiel was the natural Son of Neri not of Jeconias but yet said to be his Son in that he was his Successor in the Kingdom And Jeremy tells us that Solomon's Heir failed in Jeconias's dying without Children by which means the Kingdom was devolved on Nathan Solomon's Brother These six Errors avoided as Rocks of Shipwrack to the Reader and his Traditions distinguished from the Commandments the Reader may make with me this sixfold good use of Maymon 1. His Hebraisms which I have noted in the Margent 2. The Pirke Aboth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Capital Apothegms and the Wise Sentences of the Rabbies of Israel which are marked out in the Margent with an Hand thus ☞ 3. Talmudical Sentences and Pharases expounding the New Testament in some places 4. Places of Scripture otherwise expounded than by Munster Tremellius Junius 5. The Judicial Laws and Punishments inflicted by the Sanhedrin or Consistory for every particular Sin 6. Rabbinical common Places Now of these six in order The two first whereof being either written or pointed out by the Finger in the Margent I shall not need particularly to rank them together in order because of prolixity it is enough for them digito monstrari dicier haec sunt ☞ In the third place we are to speak of Talmudical Sentences It is observed of the Learned that there be five several Dialects or Proprieties of Speech in the New Testament 1. The Common or Attick Greek 2. The Septuagint Greek 3. The Apostolick Greek 4. The Hebraisms noted by Beza first then by Drusius in his Lib. Praeter And yet as many more may be noted 5. The Talmudical Phrases of which I am now to shew those that I have noted out of Maymon's first Book First Of fealing to Life or to Death As Christ himself was sealed Him hath God the Father sealed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So must Christians be Who also hath sealed us internally for it follows and given us the earnest of his Spirit in our hearts And eternally Rev. 7. 4. The number of them that were sealed 144000 of all the Tribes of the Children of Israel of each Tribe twelve thousand So v. 3. Hurt not the Earth till we have sealed the Servants of our God in their Foreheads To these and such-like places Maymon gives light thus Even as they do examine and poise the Righteousness of Man and his Iniquities in the day of his Death so yearly do they counterpoise the Iniquities of every particular Man that comes into the World with his Righteousness on the Holy Day which is New-years day He that is found righteous is fealed unto Life and whosoever is found wicked is sealed unto Death but those that he Neuters between both them they suspend until the day of Expiation if they repent they are sealed up to Life but if not they are sealed up to Death Out of which words and laudable custom of the Jews note with me a double sealing to Life or to Death proportionable to the double Person viz. the Righteous or the Wicked 2. Observe the two times of this sealing in the day of a Man's death and on New-Years Day i. e. on the first day September during one's Life Kimchy on the 9th of Ezek. v. 4. on these words Mark a Mark on the Foreheads of those Men that sigh comments thus Make a Sign or Writing he commands that they mark with Ink on their Foreheads the Men that sigh and cry for a Sign that the Destroyer shall not come near unto them And this Sentence is like the Sentence of the Blood of the Passover in Egypt which was for a Sign or Mark only this of Ezekiel was in vision of Prophesy And our Rabbies of blessed memory have expounded the word Tau which signifies a Mark to be the letter called Tau The holy blessed One commanded Gabriel to write upon the Forehead of the Righteous a Mark or Letter Tau made with Ink but on the Forehead of the Wicked a Mark or Tau of Blood Now why did he make a diverse Mark Rab. maketh answer Tau tichieh and Tau tamuth i. e. the one Mark or Tau stands for Tichieh thou shalt live and the other Mark or Tau stands for Tamuth thou shalt die But Rabby Samuel saith Tau stands for Tamath perfect is the Righteousness of the Fathers for those Men were the Righteous of Jerusalem which sighed and cried for the Abominations thereof Tuus far Kimchy Now that the full lustre of the place may be had we will parallel these four places together St. John Ezekiel Kimchy and Maymon St. John Rev. 7. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ezek. 9. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Kimchy on Ezek. cap. 9. v. 4. this Mark or Tau was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Mark 1 of Ink. 2 of Blood 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Tau or Mark 1 of Life 2 of Death Maymon Whosoever was found 1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Righteous 2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Wicked was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 sealed to Life 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 sealed to death The marking then that Ezekiel and Kimchy speak of is the sealing that St. John and Maymon speak of and those that sigh and cry for the Abominations of Jerusalem are those whom St. John calls the Servants of our God and Maymon names them the Righteous and both Maymon and St. John tells us that the true Marks Signs and Seals of a Christian be Repentance and Righteousness which Marks they that have them are sealed and appointed unto Life And that Impenitency and want of Righteousness be the Marks of the Wicked designing them to Death Kimchy on the 133 Psalm saith That on the Forehead of the Priest Aaron and his Successors between the Eye-brows was made a Mark when he was anointed High Priest 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 like the Greek κ or χ which Letter or Mark χ
stood no doubt for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whereof the High Priest was a Type And Rabbi Shelemo Jarki saith on these words Thou shalt pour the Oil of Unction on his Head and shalt anoint him in this manner Also this Anointing was made after the manner or fashion of χ for Moses put the Oil upon his Head and between his Eye-brows and made the Letter χ with his Finger So on the 7th verse on these words and unleavened Cakes anointed with Oil he comments thus After the frying of those Cakes he anointed them after the manner of χ the Greek Cappa or χ. This χ on the Cake of Bread was no doubt to teach us that Christ was the true Manna that came down from Heaven the Bread of Life 2. Of the Typical Sense of the blowing of the Trumpet on New-years Day 1 Cor. 15. 34. Awake to Righteousness and sin not for some have not the knowledg of God Ephes. 5. 14. Awake thou that sleepest and arise from the Dead and Christ shall give thee Light Some think this place is taken out of Esay 60. 1. and some out of Esay 26. 19. as Beza doth Drusius approves Georgius Syncellus's Opinion that it is taken out of the Apocryphas of Jeremy But Maymon enlightens this place fully in his 3 d Chap. of Repent Sect. 4. thus That it was the custom of the Jews to blow the Trumpet on every New-years Day and the Cryer to cry Awake thou that sleepest like John the Crier Repent and amend for the Kingdom of Heaven is at hand His words be these Although that the blowing of the Trumpet in the beginning of the Year is the Ordinance of the Scripture Lev. 23. 24. yet there is a thing or matter signified or intimated thereby as if one should say Awake you sleepers from your sleep and ye soporiferous sluggards arise from your drowsiness search into your Works and return by Repentance remembring your Creator These that forgot the Truth by reason of the Vanities of the Time wandring all their Years in Vanity and Toys which neither profit nor deliver Look into your Souls and make good your Ways and your Actions and let each of you forsake his evil Ways and his Thought that is not good Thus far Maymon The blowing of the Trumpet then is a lively Type of Repentance and newness of Life to begin on New-Years Day and of awaking and rising from the sleep of Sin whereof St. Paul speaks Kimchy on Psal. 81. 1 4. Blow the Trumpet in the New Moon in the time appointed in our solemn Feast-day comments thus This Psalm was sung every New-years day in the Temple and the blowing of the Trumpet is mentioned in it the meaning whereof is That our Fathers rested from their Service and ceased from their Labours in that day For this Psalm spoke of the going of our Fathers out of Egypt which was on the Eve of the 14 day of Nisan or March Out of which words of Kimchy's and Maymon's compared together note with me that the Jews had two New-Years Days one on the First of September of which Maymon speaks in which the blowing of the Trumpet signified waking to Repentance the other on March 14 at Even of which Kimchy speaks in which the blowing of the Trumpet proclaimed the memorial of their deliverance out of Egypt for the Jews had two Years Annus Civilis Naturalis which began the first of September And the first word of the Bible per Metathesin literarum seems to prove it God created in the beginning 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the first of September And Annus Sacer which began on the 14th of Nisan at Even This month shall be unto you the first among the months of the Year I thought good to note this that the Reader might not think that the Rabbies do jar amongst themselves 3. Of this Phrase why Abraham is called God's Friend James 2. 23. And He i. e. Abraham was called the Friend of God It seems St. James alluded to that of Esay 41. 8. The Seed of Abraham my Friend Now why Abraham was called God's Friend St. James particularly opens not unto us Rabbi Shelemo Jarki saith God saith Abraham my Friend for that he did acknowledg me out of Love and not for the Rebukes and Disciplines of his Fathers Kimchy saith for that he loved me and did adhere unto me and went forth from among the Worshippers of Graven Images and Idols which Exposition suits well to the Prophets precedent words And Rabbi Abben Ezra saith Remember Abraham that came away from the Idolaters Neither is he called Ahub a Friend passively but Oheb a Friend actively not beloved but a loving Friend or Lover for it is an Action which passeth or goeth out of the Lover or Agent cleaving unto the Beloved which is the Patient Maymon in his Tractate of Repentance cap. 10. § 2. 3. makes plain this matter unto us Men serve God three manner of ways and have a threefold intent in serving him 1. Some fear God for fear of Punishment that he should not bring upon them in this Life the Curses written in the Law nor cut them off from the Life to come this is a good Service but yet none of the best for Women and Children for the most part serve God thus 2. Some serve God for hope of Reward that all the Blessings promised in the Law may come upon them in this Life and that afterwards they may have everlasting Life This is also a good kind of Service but none of the best for that it is mercenary and Servants serve their Masters for Hire 3. Some serve God for meer Love non formidine poenae nec spe praemii sed veritatis amore and this is the excellent kind of serving of God which every wise Man cannot attain unto for it was the Dignity of Abraham our Father whom the holy blessed God called his Friend or Lover for that he did not serve him for Fear or Reward but out of his Love Now what is this excellent Love But when we are even sick of the Love of our God always musing on his Love as a Lover that is sick of the Disease of Love in all his Actions doth nothing but muse on his Beloved And as the Spouse in the Canticles was sick with the divine Love the whole Book being nothing but a lively Parable of this excellent kind of serving God in Love 4. Of a periphrastical Speech or describing of God out of Gen. 1. And he said let there be Light and there was Light and out of Ps. 33. 9. the Rabbins describe God thus He that did but say and the World was So the Centurian Mat. 8. 8. stiles Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 do but say the word only thou that art the word and my Servant shall be healed by which Epithet he proves Christ to be God and Creator So 2 Cor. 4. 6. 〈◊〉 〈◊〉 〈◊〉
this time restore again the Kingdom to Israel This phrase is frequent with Maymon in his Tract of Repentance cap. 8. sect 7. where he saith that the World passeth away only the Kingdom must first be restored unto Israel 10. 1 Cor. 7. 31. For the Fashion of this World passeth away So 1 John 2. 17. The World passeth away So Maymon in his Tract of Repent cap. 9. sect 2. saith That this World after his fashion passeth away And there he makes as it were a threefold World 1. This present World 2. The day of the Messiah And 3. the World to come or Everlasting Life And he explaineth himself That by this present World he means the Kingdoms and Monarchies which do captivate and afflict Israel the last of which being taken away then shall begin the World of the Messias he means as Rabby Abraham Tzebang a Spanish Jew hath expounded in his bundle of Myrth on the first of Gen. that after 5600 Years of the World expired and before the end of the 6000 Year in which they say the World shall end In this interim I say of 400 Years in which time we now live shall be the fall of Rome which they call Edom typically and that then Redemption shall come in to Israel And this is Maymon's meaning here when he saith That the first wise Men have said that between this World of the Monarchies viz. and the days or times of the Messiah there is not any space or let but only this that God causes first the Kingdoms to pass away that is the last of these Monarchies that afflicts Israel must pass away which is the Idolatry of Rome that hinders the Jews from believing in Christ. 11. 2 Cor. 11. 31. The God which is blessed for ever So Rom. 1. 25. The Creator blessed for ever So Rom. 9. 5. God over all blessed for ever This Epistle which St. Paul useth so frequently in his Epistles is infinitely used of Maymon and all the Rabbins and therefore is become one of their Rabbinical Abbreviatures 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God holy and blessed for ever 12. 2 Cor. 1. 3. Blessed be God the Father of Mercies So Maymon ends his Book of Knowledg Blessed be the God of Mercy it were more significantly translated the God of Commiserations as Drusius hath well observed for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the Father of Mercies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the Father of Commiserations answerable to Maymon's Syriac word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whose fatherly Bowels yearn with a natural 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of Pity and Compassion towards his 13. Rev. 1. 20. 2. 1 8 12. He whom St. John calls so often in the Revelations 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Angel of the Church is called by Maymon in his first Chap. of the Fundamentals of Moses's Law Sect. 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Messenger Legate Legate Apostle Minister of the Church or Congregation There he saith that God appeared in Mount Sinai when he gave the Law like to the Angel or Minister of the Church or Congregation wrapped in Garments 14. Luke 3. Christ saith twice It is written and once It is said And so St. Paul often useth this Phrase The Scripture saith but they seldom or never tell you in what Book it is written or said or in what Chapter or in what Verse The same Phrase is as frequent with Maymon he saith It is said It is written or The Scripture saith whensoever he bringeth any place of Scripture for to prove his Assertion Now the reason why he never cites the Section Chapter or Book is for that the Jews have always been so ready and pregnant in the Scriptures as that they need not cite the Book Chapter or Verse For this their expertness in the Scriptures they were called Sopherim Seribes or Numberers of the Law They have told us that there be 54 Parashioths or Sections in Moses's Law of which they do here joyn together the two shortest and so in every year they read over Moses's Law ending on the last day of the Feast of Tabernacles every sabbath-Sabbath-day reading in the Synagogue a whole Section They set down the number of the Verses of every Book as namely Genesis hath in it 1534 Verses The midst of the Book is at these words And by thy Sword thou shalt live The Sections thereof be 12. The Sydrim or lesser Sections be 43. The number of the Letters of Genesis be 4395. And Hakmi tells us on the first of Genesis how many Alphabets there be in the Law viz. 1800. And so I could run through all the other Books But I must not be tedious Now methinks I hear some ignorant Scholar object such an one as Jude speaks of who condemns and speaks ill of those things which he knows not and corrupts those things he also knows To what end and purpose serves this great and needless labour of the Rabbies in numbring up of the Books Verses Sections Words and Letters I answer They serve us for exceeding great use especially in these our days in which God did foresee Popelings would go about to prove that the Scriptures were corrupted and that then we must of necessity have another Judg viz. the Pope If I should grant this Argument made by the Pope's Champion Pistorius That the Scriptures were corrupted and that therefore we must have another Judge Yet doth it not follow that the Pope must be he but contrary-wise that of all other the Pope must be excluded from being Judg for that he is a Party But we constantly deny the Corruption of the Scriptures which they affirm and endeavour to prove by the 848 variae Lectiones and by the Keries and the Cethists And we answer that variety of reading argues not any Corruption but Ingenuity and plentiful Fruit of the Spirit of God done only in obscure places for Illumination for we can prove out of the Nazarites and Sopherisms every word and letter to have been through God's singular Providence numbred up and so kept by them thereby from Corruption Upon which Point Pistorius the Pope's Champion durst not dispute with a Learned Man of our Land For howsoever the Jews were male Legis observatores yet were they boni servatores custodes true keepers of the Oracles of God committed unto them And how did they keep them but by numbring up every Word Letter and Verse that so it being left unto Posterity on Record we might prove the Purity of the Scriptures by their Nazaretical Books against the foisting Papists who do nothing but foist in and corrupt all things not only the Greek Fathers but even the Targums and Comments of the Rabbins in all those places and expressions that make against Rome in Buxtorffs Bible lately set forth As for Example Esay 34. 9. And her i. e. Edom's Rivers shall be turned into Pitch Jonathan the Chaldee Paraphrast that wrote long before Christ comments thus And the Rivers of Rome shall be turned into
of whom Judith 14. Herod the Idumaean Onkelos Titus Vespasian's Sisters Son Nicolaus Act. 6. Naaman the Syrian the Eunuch Cornelius Acts 2. 5. are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Aegyptians for the most part became Proselites Deut. 23. 7. Thou shalt not abhor an Egyptian for that ye were in the Land of Aegypt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Strangers Advenae nor an Edomite for he is thy Brother Such an Edomitish Israelite was the Prophet Obadiah of whom the Rabbies use this Proverb Kimchi R. Salomon Jarchy Aben Ezra in Ionam Obad. The mustard pot biâ—es the mustard-pot-maker for that of an Edomite Obadiah became a Proselite and then was sent to prophesy against Edom. And so we know that many Romish Edomites being become true Proselites have prophesied against Rome which is Edom there as all the Rabbies say spiritually for saith Kimchy there whatever our Rabbies have spoken against Edom in the last days is to be understood against Rome And God grant us more such Romish Edomites as Luther was But of these Proselites Mat. 23. 15. is not to be understood 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Proselite of the Gate or an Inhabitant amongst the Jews who received not the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 613 Precepts but only the seven Precepts of the Sons of Nae Qui habitabat in Israel in se recipiebat quod noluit colere Idola quia Idolatrae inter Judaeos habit are non licebat These Proselites were not circumcised neither received the whole Law but only the seven Precepts which were these 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Judicia that they should observe publick Justice 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Benedictio Dei that they should worship God 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that they should not worship Idols 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that they should fly Incest and Lust. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that they should fly Blood-shed 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and avoid Violence and Rapin. 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and not to cut off a Member from any Creature whilst it was yet living This Proselite saith Maymon was never to be received but only in the time the Jubile was in use Of this second kind of Proselite Christ's saying is to be understood for that the Jews permitted these to break or omit all the other Laws of Moses impunè so they kept these seven by which unlawful Permission they became the Children of Hell and worthy of Destruction more then themselves living both like Jews in regard of the seven Precepts and like Gentiles in respect of the other 606 Precepts which 〈◊〉 the Jews themselves were bound to keep Of these Mungrels Heathenish Jews or Jewish Gentiles that like 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 live of both fashions I take it under Correction that Christ speaketh and justly reproveth such Proselites like our Papists Converts that will both become conformable outwardly in our Church and yet also go to Mass. If any can open the place better I shall be ready to learn Jam nè istae Gemmae quas Galli gallinacei instar ego in Rabinorum sterquilinio offendi ullo modo Dominationem vestram offendant iterum atque iterum supplex oro nam si meliores invenissem etiam obtulissem Nihilominus tamen Davidica illa faba in caput meum si quo forte peccem merito cudatur Ps. 141. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Now remains these three to be spoken of in the next place 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. Judicials of the Sanhedrim 3. Rabinical Common-places But both my Nephews sudden Journey and an unexpected Accident have enforced me to defer these till the next time Your Lordships to command Ralph Skynner This Epistle is before his Translation of Rambanus Maddae into English and Dedicated to Bishop Usher LETTER CIII Right Reverend in Christ I Have sent your Lordship Drusiius his Alphabetum Hebraicum vetus and Veterum Sapientum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 out of which I conjecture the reason why the Jews at this day do pronounce the Hebrew words with the defect of the Gutturals is for that the Septuagint Jews have used so to write them in Greek as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the 2 3 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the 12 c. Three Jews I have talked with personally 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and asked them the reason why they omitted these Gutturals 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in words by reason of which their pronunciation was difficult to be understood by us which pronounced them I told them that Moses wrote them to this end that they should be read and pronounced And they confessed it should be so only custom and use had otherwise prevailed Now this custom arose as I suppose from this ancient manner of writing and speaking without the Guttural Now what was the original cause of this custom I cannot yet find unless it be that which Elias Levita alleageth in his Titsby voce 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cum defectu 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because saith he the pronounciation of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is difficult to the Gentiles as Abben Ezra saith That whosoever hath not learned to pronounce 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in his Youth though he be an Hebrew shall never be able to pronounce them genuinely while he lives Therefore saith he the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. Gentiles pronounce not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It may be therefore that Antiquity and the Seventy respected the Gentiles in the difficulty of these Gutturals as in other things and to make the pronunciation of this Tongue more â—â—eile did leave them out for surely these Seventy did in their Translation much respect the Gentiles that they might not only not offend them or make their Holy Tongue unamiable to the Gentiles through the difficulty of the hard Gutturals but also that they might allure us Gentiles to become 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is Proselites of Righteousness to receive their 613 Precepts 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and to believe in the Messias as one for many places shall shew Amos 4. 13. Aununcians hominem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quae sit cogitatio ipsius Maymon secreta verba mussitationes Septuaginta 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 acceperunt pro unâ dictione 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. his Messia 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 praeposita 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quod 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 indicat Unus ex 13 loci quos de industriâ corripuere 70 ut Gentibus Messiam indicarent Hoc etenim est unum ex magnis illis secretis ibidem enumeratis quae Deus facit Messiae nempe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 annunciatio Evangelizatio ac ejus praedicatio Gentibus I have sent your Lordship also Mr. Claudius Duret's History of the Languages of the Universe which Book long e're now I had
that is for David which the kind of the Psalm argueth for it is a supplication of the Church in the behalf of their King 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v. 1. in initio Psalmi in fine he closeth it up simili sono 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. Rabbi Elias Levita Germanus in his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chapter of the office of the Article 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath three offices 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 donativum Dativi Casus signum to ut Gen. 32. 18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to my Lord to Esau. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 est vel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 est Genitivum Genitivi Casus signum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 est Possessivum ut Psal. 24. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 terra est Domino id est Domini So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Psalm to David that is of David 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being understood 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 est loco 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 propter est accusativi casus signum for ut Exodus 14. 3. And Pharaoh said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 propter filios Israel So Gen. 20. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 say for me he is my Brother hitherto Elias I will add other places of mine own observation Psal. 119. vers 122. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be thy Servant's Surety for good not to good So Micah 1. 12. The Inhabitant of Maroth was sick for good 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that it had lost So Psal. 3. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 There is no help for him in God So Psal. 7. 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He hath prepared for him the Instruments of Death and Kimchy notes there that some expound 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dan. 9. 24. Dan. 9. 24. Seventy Weeks are determined each one of them touching or concerning thy People R. Sagnadias Let us number and we shall know how many Years ten times seven do amount unto namely seventy Behold 70 Weeks are 490 Years abstract from them the 70 Years of the Captivity of Babel from the time that Nebuchadnezzar laid waste the Sanctuary unto the second Year of Darius and there remain 420 Years For so long the second House or Temple remained standing as if he should say seventy Years he hath decreed concerning thy People and concerning thy City Jerusalem the City of thy Holiness which shall hereafter be built up So thou hast learned that jointly with the Babylonish Captivity together with the standing of the second House are seventy Weeks which are 490 Years 70 of the Destruction and 420 of the Building Dan. 9. 24. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. to restrain or prohibite Defection or Rebellion which they had already made or committed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And to seal up that is read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and to finish Sins of Error that is the blessed and holy One will finish erroneous Sin 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And to expiate to make Reconciliation I expound it to cover the Iniquity of Israel that is of Solomon's Temple 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and to bring in Righteousness of Eternities This is the house of the Sanctuary as it is written 1 Kings 8. 13. a settled place for these to dwell in for ever Now the House of the Sanctuary is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Worlds In the World or Age of the first building and in the World or Age of the second building and in the World or Age of the third building which shall remain from Age to Age for ever Dan. 9. 24. And to seal up the Vision and prophecy for from the time that the second House was built there did not arise up any more a Prophet in Israel only they used 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Echo or Voice from Heaven Dan. 9. 24. And to anoint the most holy For greater shall be the Glory of the Dignity of the second House than of the first as it 's written Great shall be the Glory of the latter House above the first And this that he saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is of the signification of the Chaldee word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to anoint as that place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to anoint them is interpreted in the Chaldee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to anoint And some Expositors say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to anoint is to measure out the measure 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which they interpret in the Chaldee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a measuring according to the Sentence where it 's said A Like shall be stretched out over Jerusalem Dan. 9. 25. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 From the going forth of the Commandment From the time that the word Went forth from the Presence of the Creator when the Decree was decreed to bring back the Captives from Babel and to build Jerusalem by the means of Cyrus Dan. 9. 25. To Christ the Prince until that King shall be anointed which is the Prince that must build up Jerusalem hitherto are seven Weeks seven Weeks I say are 49 Years from the time that the Creator preached the glad-tidings that Jerusalem should be built until the second year of Darius King of Persia. After that shall Jerusalem be built and shall stand built 420 years Behold 70 weeks wants 10 years and those 10 years Bither stood Now when they shall ascend up to Jerusalem the Street shall be built that is Jerusalem and the Streets thereof Dan. 9. 25. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And the Wail it 's properly the Ditch cut out about the Wall the Ditches are the Villages of the Inhabitants of Jerusalem which are now cut off so that Men cannot pass over Dan. 9. 25. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And in the strait of Times They be the Courts of the Sanctuary the watches and the stations of the Priests and Levites as if he should say Jerusalem should be waste all these years Abben Ezra on Dan. 9. 24. 70 Weeks c. That eminent Doctor Sagnadiah saith that these weeks are years witness that which he saith afterwards cap. 10. 3. till three weeks of days that is years were fulfilled but he mentioneth not with the weeks 70 days For Behold they are like 7 Sabbaths of Years and right is the Interpretation for that half of the Week that he mentioneth is 1290 days as I will declare by perfect Demonstration only the Exposition of these 70 weeks are exceeding hard Moreover for that we know not whether these words to restrain Rebellion and to finish erroneous Sins be in laudem or vituperium For lo it 's semblable that from the word to cover Iniquity and to anoint the most holy that all this is in laudem in Commendation but these words to
seal Vision and Prophecy cannot be in Commendation Now seeing it 's so how can we order aright these words to restrain Rebellion and to end erroneous Sin that they should be in Commendation And so the like of those words to seal Vision and Prophecy But behold we find it written that the Iniquity of the Amorite was not perfectly filled up and those words are spoken in vituperium in the ill sense for the meaning is that hitherto the day of his Calamity and the final punishment of his Iniquity is not yet come as that place Greater is my Punishment than can be born and so that if 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Punishment shall happen unto thee And so thy Iniquity is perfected and finished thy Punishment is ended and it is in the ill sense But the Replyer may answer that these words erroneous Sin and Trespass as also that word I beseech thee take away now c. are contrary to those words and her Iniquity is taken away But lo the whole shall be expounded according to the meaning of the place but these words to bring in eternal Righteousness do shew that they are in Commendation And the sense of to seal Vision is the understanding of the Prophets which have prophesied of the Subject of the second Temple And now I will tell the meaning of that eminent Gaon he saith That the exposition of the word went forth is That God had decreed that Jerusalem with the second Temple should he waste 490 Years which are the 70 Weeks Only thou hast erred in thine Account when the 70 Years were compleat and ended and they are but only seven Weeks which make 49 Years and thou needest not be curious to mention the Years for they were 51. And the meaning to Messias the Prince is Cyrus the King And he hath brought a Reason from the words of the Prophet Thus saith the Lord to Cyrus his Messias or anointed One whose right hand I have strengthned And the 62 Weeks are the Days i. e. Years of the second House But lae there is a difficulty for the Angel saith In the beginning of thy Supplications the Word went forth Again how can the Years of the Captivity be mingled with the Years of the second Temple Or how should we expound to restrain Rebellion and to finish Error Again what shall become of the Week that remains Of which he saith he will confirm the Covenant for many in one Week after the 62 Weeks and it were meet to mention that yet three Weeks do remain Moreover his proof that Cyrus is the Messias is not right for that to his Messias is as much as to his Prophet for so it is written for that that the Lord hath anointed me But before I speak my Opinion I will expound these words He will confirm the Covenant for many It is a thing manifestly known that Titus made a Covenant with Israel for seven years and that three years and an half the daily Sacrifice ceased before the destruction of the second Temple as it s written in the Book of Josephus Son of Goryon Dan. 9. 27. And he saith with the Wing of Abomination he shall make it desolate because the Abominations shall spoil the Sanctum Sanctorum or the Oracle after the number of years mentioned before when Jerusalem was taken And it is written in the 4th Prophecy And they polluted the Sanctuary of my Strength that was the day Jerusalem was taken in the time of Titus who had taken away the continual Sacrifice before and the abomination of Desolation was set up For so it is written And from the time that the daily Sacrifice was taken away and the desolating Abomination set up shall be 1290 days And they must needs expound Daniel how many compleat days are half a week because of the Leap Years so also by reason of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or half a week For it is not meet that half should be the whole neither more nor less as the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 half-Tribe of Manasses and many such like Now know thou that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 days are always so taken for days and not for years Only it is meet that if it be said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 days that it should be a compleat year in the revolution of the days of the year as they were at first As that from days to days which are the days of a compleat year so that days shall be his Redemption that is in a year shall he be redeemed But when the number of two or three days shall be used within this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 days it cannot fitly be taken for years but for days as they are after the exposition of that place two days which were two compleat ones when the days returned as they were And so that until a month of dayes when the Moon shall be seen according to the form in which she was seen in the first day of Man's being Therefore have I said that 1290 days are that half of the week that he mentioneth And so that blessed is he that waiteth for that he may attain to those days as I will expound For in case they were years how could a Man wait or expect a 1000 years to come unto them And it is written the days of our years in them are 70 years And behold we find that Nehemiah saith That the City of the Sepulchres of my Fathers lieth wasted and the Gates thereof are burnt with Fire And it 's written Also me hath he commanded to be a Prince in the Land of Judah And it 's written of him He shall build up the Temple of the Lord and shall bear the Honour shall sit and reign upon his Throne So Jeremy prophesyeth of him A King shall reign and be wise And in Ezra it 's written concerning Nehemiah And thou shalt be to them for a King And now I will expound the 70 weeks The 70 weeks are from the going forth of the Word in the beginning of Daniel's Supplications To restrain Rebellion is like that The Iniquity of the Amorite is not yet perfect And to seal up Error is as that thy Iniquity is perfect and finished And to cover Iniquity to bear the Yoke of the Captivity to make reconciliation with our Fathers And to bring in till God shall judg them with Righteousness Or his Exposition is in dispraise For the coming of Righteousness is the setting of Righteousness as the going down of the Sun is the setting thereof Therefore it 's in dispraise For commendation is the contrary as that their Righteousness shall go forth like the Light And he shall bring forth thy Righteousness like light And this is that Arise O my Light for thy Light cometh For thy Light was set until now Dan. 9. 24. And to seal up the Vision and Prophecy because the Prophets shall cease And to seal the Messias the most Holy And behold
Israel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Exod. 14. 22. went into the midst of the Sea not through the midst of the Sea the reason is rendred For the Waters were to them a Wall on each Hand and the Egyptians went in after them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vers 23. and the Waters returned on them ver 26 27 28. So Moses brought forth Israel out of the Red Sea and they went out into the Wilderness of Shur Exod. 15. 22. And for three days finding no Water in the Wilderness they came to Marah Exod. 15. 23. 2. The same phrase is in the next verse said of the Egyptians Exod. 14. 27. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If we should expound these words as the former that God shook the Egyptians through the Red Sea quam absurde esset 3. It s said that Israel saw the Egyptians dead 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Exod. 14. 30. which is not likely they would have so easily done if they had passed over the breadth of the Sea 4. It appears Exod. 14. 20. that it was night when Moses stretched out his hand on the Sea and when Jehovah dried the Waters and when Israel entred the Sea And it appears also that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Exod. 14. 24. which is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ver 27. that the Waters returned 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the Egyptians were drowned Now is it likely that six hundred thousand Men besides Women and Children could pass over the breadth of the Red Sea in so short a time as 9 hours at the most For on the 15th of March they went from Rameses to Succoth on the 16th day from Succoth to Etham on the 17th day from Etham they returned to Pi-hahiroth and entred the Sea at night suppose at 6 a Clock at night at the soonest at 3 in the Morning-Watch they arrived at Etham or Shur in Etham and saw the Egyptians drowned on the shore Numb 33. 7 8. And they departed from Etham and turned unto Pi-hahiroth which is before Bagnal-zephon and pitched before Migdol Numb 33. 7. And they departed from before Pi-hahiroth and passed through for by or in the midst of the Sea into the Wilderness 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and they went three days journey into the Wilderness of Etham and pitched in Marah Numb 33. 8. By the Collation of these two places it appears that Israel returning from Etham came to Pi-hahiroth there entring the Sea came out of the Sea to the same Wilderness of Etham again Numb 33. 8. Which Moses Exod. 15. 22. calleth Shur A place in the Wilderness of Etham and the same that Etham is saith Abben Ezra It 's not for the wisest Man saith he to judg of God's Works Why dost thou thus For God commands Israel here when he had made his Journey to Etham and was so much forward on his way to Canaan to return then backward again to Pihahiroth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their three days journey and that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the end that Pharaoh might follow after them and be drowned in the Sea For when Pharaoh had heard that Israel had made two days journey to Etham in the Wilderness and that then they after they had gone so far on their way as Moses had foretold them We must go three days journey in the Wilderness to sacrifice returned back to go another way then Pharaoh thought that Moses's intent was to fly for it was told Pharaoh that the People fled Exod. 14. 5. and not to go to sacrifice Then he said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For he that flies away his way is perplexed and he knows not whither he goes Then being at Pi-hahiroth the Lord commanded Moses to bid the People go into the Sea Exod. 14. 15. which they did vers 22. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Think not saith Abben Ezra because the Scripture saith there 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that they came into the half or midst of the Sea for in case they had but entred or set but half a foot or hoof 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 into the Sea 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it may be called or said within the Sea as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the midst of the and yet they were not in the midst of the Camp But 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is that place where the Sea was in the beginning of the Night Now the Use and benefit of this place thus truly explained is threefold 1. It discovers the Error of all the Maps of our Geographers who make the Israelites to pass over the breadth of the Red Sea towards Canaan 2. It shews the infirmity of our last Translation and the Liturgy in this Particular 3. It will free you my worthy respected Friend from your mistaking of this History and will serve to direct you into the right way of Truth which we all seek after I hope therefore it will not displease you to be drawn with Israel out of the Red Sea seeing Moses was content to be drawn out of the Egyptian Waters He by a Woman an Egyptian you by a Man a Christian. He crying and begging it you without Petition or Request And thus with my Love and Service to you and the Truth I rest now and ever Yours to command in all good Offices Ralph Skynner LETTER CVI. Right Reverend in God YOur Grace's Letters of the 18th of November came not to my hands till the 3d of December To the Contents whereof I have sent this Answer To the first Demand Rabby Levi ben Gershom I have not but R. Sagnadia his Exposition on 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dan. 9. 25. is this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In verba quae Dominatio vestra quaerit aedificabitur in aedificio ejus id est aedificata manebit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To the second Demand as touching 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dan. 9. 24. I find the first part of Mr. Br's words out of Abben Ezra viz. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That the 70 Weeks are from the going forth of the Word at Daniel's Prayer as also the latter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but not in a continued coherence for after the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 three Lines at least of the exposition of other words of the Text are inserted without dependance for he saith not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So that he shews terminum à quo by the Preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in voce 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but terminum ad quem he hath not precisely expressed for that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wanteth To the third These be Abben Ezra's words touching the New Moon and the Eclipses 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To the fourth Abben Ezra's Calculation of the 77 of Daniel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Having written thus far I presently came to London and went to Mr. Walker to borrow those Books I had not because I am desirous to give your Grace all the satisfaction I
can Mr. Walker hath not Gersham nor any Comment on Daniel but the same that I have only he lent me 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and so I have read over the whole Tractate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but there is not any word touching the duration of the Babylonian Kingdom or any other Kingdom It only handleth on what days the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to be read and their Rites and Ceremonies I confess I read only the Text of Megillah I read not Rambanus nor Bartinorah's Comment for that would require many days and I found no one word in the Text tending any thing at all towards any such Matter and therefore my Lord I would be glad to know what Author referred you to that Tractate of Megillah or whether your Grace hath mistaken the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I humbly thank your Grace for your Lordship's last kindness unto me when I was at Much-Haddam for defraying my Charges at mine Inn. And now my Lord vetus conferendo beneficium invitas novum It hath pleased my Lord Carew who lieth at Nonesuch some mile and an half from Sutton before whose Honour I have often preached to be pleased to write his Letter to the Right Honourable my Lord Keeper Sir Thomas Coventry that he would be pleased at his Request to bestow a Benefice on me when any shall fall in his Gift And he was pleased moreover to send the Letter by Sir Thomas Stafford to my Lord Keeper to sollicit the Matter also by word of mouth And so I was there at Hampton-Court and presented my self to my Lord Keeper who gave me his hand and promised that within three months or sooner he assured himself he should provide for me And now my Lord my request is that your Grace would be pleased to write your Letter also unto my Lord Keeper in my behalf to this effect having relation to my Lord Carew's Precedent That whereas your Lordship is informed that my Lord Carew hath sollicited my Lord Keeper to bestow a Benefice on one Ralph Skynner Minister and Preacher of the Word at Sutton under Mr. Glover a Man of honest Life and Conversation and conformable to the Orders of our Church and so forth as it shall please your Lordship to write of me that you would be pleased to second my Lord Carew's Request effectually for that I am but mediocris fortunae Vir and have not means and maintenance to buy me Books and other Necessaries This your Grace's Letter in my behalf to my Lord Keeper if your Lordship would be pleased to send it before Christide inclosed in a Letter to Mr. Burnet's and to give me leave to seal it after I have read it it 's likely my Lord Keeper would remember me the sooner I have given my Lord Carew satisfaction in many Questions at sundry times of conference and especially in these three 1. That the Pope and Conclave be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. That the Points and Vowels were given by God from Sinai and not the invention of the Masorits 3. That the Hebrew Tongue is the most ancient Tongue and that Moses wrote in it and not in the Caldee and Egyptian and all this proved expresly out of the Text of the Scripture For which my Lord hath given me a greater commendation in the ancient Tongues to my Lord Keeper than I either have deserved or can answer unto And thus with my humble Service to your Grace I end 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Per Metathesin RADULPH SKYNNER London Decemb. 8. 1625. LETTER CVII A Letter from Mr. James White to the most Reverend James Usher Arch-bishop of Armagh Illustrissime Reverendissime Antistes QUòd venerandae Antiquitatis Monumenta quae meae curae non ita pridem conferenda credidit Dominatio vestra tardiùs multò quà m vellem ad umbilicum perduxerim est quod sperem apud tantum Candorem veniae locum me inventurum Quòd autem eo auspicio dicam an infortunio transacta sint ut neutiquam industriae meae specimen exhibendi nedum judicio vestro sublimi satisfaciendi copia fiat quicquid veniae audacia arrogaverit nullam fidenter sperari posse exploratum habeo Siquidem quod minimè dissimulandum existimavi vel ipsae liturae quibus inter scribendum imprudens indulsi incuriae me vel invitum coarguunt Quin inter sacras illas paginas conferendas semel atque iterum in ea loca incidi unde me facilè expedire non potui Intelligat obsecro Dominatio vestra Psalmos 117 147. Quo utroque in loco idem scrupulus eadem occurrit difficultas Utrobique enim Psalmi duo fronte satis distincti materiâ varii titulis etiam à se invicem diversi Identitatem numericam si ipsum Catalogum spectemus mirum in modum prae se ferunt Porrò naevo haud minore laborant Psalmi 145 146. ad quos liber ille typis excusus quem praeire voluisse expectavi claudus adeò inventus est ut id spatii meâ solius conjecturâ in versibus à nnotandis emetiri coactus fuerim Has istiusmodi densiores ingenii mei nebulas vestro benignè affulgente candore opportunè dispersum iri nullus dubito Colophonem imposuimus quatuor S. S. Evangeliis ante-Pentecosten coronidem pariter Actis Apostolorum si Deus dederit breve addituri Interim quà m sim obstrictus Dominationi vestrae quòd me indignum ullis negotiis hisce sacris dignatus fueris Praesul amplissime preces meae testatum faciant Deo Opt. Max. apud quem ardentissimis uti par est votis contendo ut Reverentiam vestram Ecclesiae suae columen diutissimè conservet Reverendissimae vestrae Dominationis Observantissimus Jacobus White Cantabrigiae ex Col. Sid. Nonas Junii 1626. LETTER CVIII A Letter from Mr. Samuel Ward to the most Reverend James Usher Arch-bishop of Armagh Most Reverend and my very good Lord I Received your Lordship's I understood by others this Commencement of your 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Sermon before his Majesty as touching the repressing of the Arminian Faction God's Blessing be upon you for this good Service to opportunely performed I pray God his Majesty may have a true apprehension of the ensuing Danger I was told by some that notwithstanding the Proclamation Mr. Mountague was to set out a Book but I cannot say it for certain Mr. Whalley spoke to me above a month ago to write to your Lordship to leave Mr. Lively his Chronology with him and me and we would take care for the publishing thereof If your Lordship have not sent it away we desire it may be sent hither I had quite forgot in my last Letters to mention it I did your Lordship's Message to Mr. Chancy I have sent your Lordship the Book which Mr. Boys had as also his Transcript which he doth expect hereafter again Those Commencement-Affairs here so distracted me that I cannot recollect my self to bethink of some things which I would
satis laudatas subjungit Symbolum fidei 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. ut in versione Turriani nisi quod recte conjectavit Canisius quod Spiritum Sanctumrà patre procedere dicit Nulla uti Turrianus adjecerat filii mentone factà Inde Narrationem de septem Synodis instituit quam Turrianus misit Sed latine dedit Binius Concil Tom. 3. p. 400. Demum monita plura politica subjicit Quae in latinis Turriani enim comparent Vid. Cod. African ad finem Crabbe F. 155 308. LETTER CCXV A Letter from Dr. Langbaine to the most Reverend James Usher Arch-bishop of Armagh My Lord I Received yours of the 22d upon the 25th of April and have bestowed the most part of the last Week in the search of those Particulars there mention'd I am sorry the Event has not answered my Desires and Endeavours I do not doubt but your Lordship will make good that Assertion of the Nicene Creed though I profess I yet look upon it with some prejudice as being prepossessed with an anticipated Notion to the contrary Something in these Papers which I have collected in haste do in the general look that way upon perusal if it be not too much trouble to your Lordship and the time not overpast already your Lordship will make the Consequence In that Synodicon of Basilius Jalimbanensis I met with nothing directly to the purpose only in the beginning of the Book this enclosed of Germanus de sex Synodis What he says of the two first as only to the purpose I have transcribed In each of them is mention of a Symbol but not of the difference I have in the same Argument sent to and confronted two pieces of Photius the one out of his Epistles the other I met with in a Copy of his Nomocanon with Balsamon's Scholia much larger than the printed I have looked upon that in Gregory Nazianzen and compared it with that in Crab which he calls Fides Romanorum and do readily subscribe that by Romanorum must be meant the Eastern Church but then he that made that Title must be supposed to have writ since the division of the Empire In Magd. Coll. Library I spent two days in search after Nazianzen's Translation by Ruffin but in vain I do not find they have any such Book What seem'd next like it was some pieces of Basil of Ruffin's Translation at the end whereof there is indeed a part of his Exposition on the Creed While I was there tumbling amongst their Books I light upon an old English Comment upon the Psalms the Hymns of the Church and Athanasius's Creed which I presently conjectured though there be no Name to it to be Wickliffs and comparing the beginning with Bale found that I had not erred in the Conjecture and therefore writ this piece out in which he calls the Nicene Creed the Creed of the Church I remember two Years ago when I had an opportunity to read some Saxon Books that had formerly as I suppose belonged to the Church of Worcester I met twice with the Nicene Creed in Saxon but I do not remember any difference from that we use I have sought in the ancientest Editions of Ambrose but return with a non est inventus Wicelius we have not and for the Russian Offices if I can find any thing you shall have it by the next I presume you have already a Copy of that old Latin Creed at the end of the ancient Copy of the Acts given by my Lord of Canterbury and therefore I forbore to send it Gulasius in the Acts of the Nicene Council brings in the Philosopher disputing against the Holy Ghost as well as against the Son and that may be as far as the authority of the Author will bear somewhat to the purpose I received my Copy of the Arch-bishops of Constantinople and do return unto your Grace with thanks that Oration of Himerius which I had from your Lordship The Papers which I send are somewhat confused and some not right writ I fear some my Boy has left in the Publick Library and the Carrier will be gone before the Library be open I have in the Margent thus * marked what I conceive your Grace may possibly make use of I am very much straitned in time and therefore desire your Lordship's favour for thus scribling I am Your Lordship 's to command Gerard Langbaine Q. C. Oxon. May 4. 1647. LETTER CCXVI A Letter from Dr. Langbaine to the most Reverend James Usher Arch-bishop of Armagh My Lord SInce my last this day seven-night I have enquired and I do here send you what I met with concerning the use of the Nicene Creed among the Russians which I conceive full to your purpose I perceive my haste made me then omit at sealing that Oration of Himerius which I now return with thanks to your Lordship and perhaps by mistake I might send some other Papers no way pertinent I have thought sometimes and have not yet found any sufficient reason to remove me from that Opinion That notwithstanding what Vossius hath said the Church was never without some Form of Confession which they required before they admitted any to Baptism I know not otherwise how to expound that of Heb. 6. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. For though Vossius affirm no more to have been required but barely In nomina Patris Filii Spiritus sancti yet methinks that of Repentance from dead Works of the Resurrection of the Dead and everlasting Judgment are made parts of those Fundamental Doctrines and Faith in God seems to comprehend the rest To this purpose I conceive Justin Martyr Apolog. 2. pag. 93. speaks for the Requisites to Baptism in the Practice of the Church in his Time 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Then follows the mention of the Three Persons of the Trinity not simply but with equipollent Attributes to those in the Creed of the Father as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Son 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Holy Ghost 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Which what is it else but what we read both in Cyrill of Jerusalem and Epiphanius and the latter part of the Nicene Creed In like manner Clemens Alex. Paedagog lib. 1. cap. 6. p. 92 93 94. gives this Attribute to Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all one with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and speaking then of Baptism under the various names of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quotes Joh. 5. for everlasting Life mentions 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the Resurrection of the Dead 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Where he produceth again a Testimony out of John 3. That every one that believes hath Life everlasting and I will raise him up again at the last Day Where considering the proper importance of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the Matter there treated of Baptism and the Points there spoken of Resurrection Life Eternal I suppose it may not absurdly be collected that he implies these Doctrines were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉
Books and his Matrices of the Oriental Tongue are already sold. I am glad your Lordship hath got the old Manuscript of the Syriack Translation of the Pentateuch and for your hopes of the rest You say you have received the parcels of the New Testament in that Language which hitherto we have wanted But it seemeth those Parcels are writttn out of some Copies But I doubt whether anciently they were in the old Manuscript I am much afraid the Jesuits have laid hold of Elmenhorst's Copy As for the places of Chrysostom I will at my better leisure by God's Grace examine it Mr. Boyse hath written out the Fragment of P. Alexandrinus but intreateth me to let him have the Book till the next week for he would gladly peruse the Notes of Casaubon upon Nicander And God-willing the next week I will send it to Mr. Francis Burnett I am right sorry to see matters of that importance carried ex consilio perpaucorum I had a Letter from my Lord of Sarum by which I understand as much There was the last week a Cod-fish brought from Colchester to our Market to be sold in the cutting up which there was found in the Maw of the Fish a thing which was hard which proved to be a Book of a large 16 o which had been bound in Parchment the Leaves were glewed together with a Gelly And being taken out did smell much at the first but after washing of it Mr. Mead did look into it It was printed and he found a Table of the Contents The Book was intituled A preparation to the Cross it may be a special admonition to us at Cambridg Mr. Mead upon Saturday read to me the Heads of the Chapters which I very well liked of Now it is found to have been made by Rich. Tracy of whom Bale maketh mention Cent. 9. p. 719. He is said to flourish then 1550. But I think the Book was made in King Henry the Eighth's Time when the six Articles were a-foot The Book will be printed here shortly I know not how long your Lordship will stay in England I wish you might stay longer We are to come to present our new Chancellor with his Patent upon the 13th of July all our Heads will be there I would be glad to meet your Lordship then And thus wishing your Lordship all good success in your Affairs a fortunate Journey and speedy Passage when you go with our best Devotions my Wife and I wish you and yours all health and happiness commending you to the safest protection of the highest Majesty Your Lorships in all observance Samuel Ward Sidn Coll. June 27. 1626. LETTER CI. A Letter from the most Reverend James Usher Arch-bishop of Armagh To Dr. Samuel Ward SIR I Received your Letter wherein you signify unto me the News of the Book taken in the Fishes Belly and another Letter from Mr. Mead touching the same Argument The Accident is not lightly to be passed over which I fear me bringeth with it too true a Prophesy of the State to come And to you of Cambridg as you write it may well be a special Admonition which should not be neglected It behoveth you who are Heads of Colledges and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to stick close to one another and quite obliterating all secret Distasts or privy Discontentments which possibly may fall betwixt your selves with joint consent to promote the Cause of God Mr. Provost I doubt not will with great alacrity in hoc incumbere So with the remembrance of my Affections to all my Friends there I commit you to the protection and direction of our Good God In whom I rest Your own most assured Ja. Armachanus Lond. June 30. 1626. LETTER CII A Letter from Mr. Ralph Skinner to the most Reverend James Usher Arch-bishop of Armagh Right Reverend in God and cordially Religious YOUR Lordship knows right-well that trivial Adage That there is no fishing to the Sea nor Mines of Silver and Gold like to the Indies Yet no Fisher when he fished did ever draw up all Fish in his Net and no Mud Gravel or Stones nor no Pioneer did ever dig up all pure Trench or without some Oar intermixed therewith The same befalls me in the Works of Maymon the Ocean of all Jewish Learning the Quarries of Silver and Gold whose 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Fame surpasseth the Indies for his Wine is mixed now and then with Water and his Silver with some dross All is not Fish that comes to the Net nor all is not Gold that glisters What must I do then Shall I reject Maymon full of good Mammon for some few Errors Or shall I not rather separate the Errors from Maymon and present you with his golden Mammon for so the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. He that winneth Souls is wise the true Fisher of Men the wise Catcher of Souls my Lord and Master hath taught me to do imitating the Fishers whose custom is to gather the good into Vessels and to cast away the bad and putrid and to play the skilful Goldsmith in the purging the Tradition from the Precept as he hath taught me Mat. 15. 5. discerning inter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mandatum which was this honour thy Father and thy Mother and inter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 traditionem which was this When any one saith to his Father or his Mother Korbon est quo jurari debebas à me That the Reader then may make a profitable use of Maymon he must observe his Errors and his good Things His Errors be these Six I. That the Stars and Celestial Spheres have Life and Knowledg This Error is gross it needs no confutation II. That God did never repent him of a good Thing or retreat his words but only once viz. When he destroyed the Just with the Unjust in the destruction of the first Temple He forgot himself of that he said in the first Chapter viz. That no Accidents are incident unto God that he cannot change that he is not as Man that lies or the Son of Man to repent but one that keepeth his fidelity for ever III. That all Moses Law is perpetual He understood not that the Ceremonies was buried in Christ's Grave Dan. 9. That the Substance come the Shadow must vanish IV. That Man hath free-will to do Good or Evil. But we know that the preparations of Man's Heart are of God that we are not able as of our selves to think a good thought and that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 comes from him If the preparation then to a good Thought if the good Thought it self if the willing and doing of good be of God wherein have we Free-will V. That the Promises of God mentioned in the Prophets are for things Temporal to be fulfilled in this Life in the Days of the Messiah But we know that the Son of God is already come and hath given us an understanding that we might