Erubhin or Miscellanies Christian and Iudaicall, and others Penned for recreation at vacant houres. By Iohn Lightfoote, Master in Arts, sometimes of Christs Colledge in Cambridge. Lightfoot, John, 1602-1675. 1629 Approx. 200 KB of XML-encoded text transcribed from 108 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2004-08 (EEBO-TCP Phase 1). A05462 STC 15593 ESTC S108555 99844213 99844213 9004 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A05462) Transcribed from: (Early English Books Online ; image set 9004) Images scanned from microfilm: (Early English books, 1475-1640 ; 843:14) Erubhin or Miscellanies Christian and Iudaicall, and others Penned for recreation at vacant houres. By Iohn Lightfoote, Master in Arts, sometimes of Christs Colledge in Cambridge. Lightfoot, John, 1602-1675. [10], 203, [3] p. Printed By G. Miller for Robert Swayne and William Adderton, and are to be sold [by R. Michell] at the Bulls head in Pauls Church-yard, London : 1629. Bookseller's name from STC. The last leaf is blank. Reproduction of the original in the British Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. 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Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Jews -- History -- To 70 A.D. -- Early works to 1800. 2004-02 TCP Assigned for keying and markup 2004-03 SPi Global Keyed and coded from ProQuest page images 2004-04 Judith Siefring Sampled and proofread 2004-04 Judith Siefring Text and markup reviewed and edited 2004-07 pfs Batch review (QC) and XML conversion ERVBHIN OR MISCELLANIES Christian and Iudaicall , and others . Penned for Recreation at Vacant Houres . By IOHN LIGHTFOOTE , Master in Arts , sometimes of Christs Colledge in CAMBRIDGE . LONDON . Printed by G. MILLER for Robert Swayne and William Adderton , and are to besold at the 〈◊〉 head in Pauls Church-yard . 1629. TO THE RIGHT WORSHIPFVLL , right learned , and right vertuous Knight , Sir ROVVLAND COTTON . I. L wisheth all present and future felicitie . Euer Honoured . MY creeping & weake studies neither able to go , nor speake for themselues , do ( like Pyrrhus in Plutarch ) in silence craue your tuition . For they desire , when they now come to light , to refuge to you who next to God first gaue them life . Your incourag●ment and incitation did first set mee forward to the culture of holy tongues , and heere I offer you the first fruites of my barren haruest . Your tried learning and tried loue , assure me that you both can iudge soundly , and yet withall will not iudge too heauily of my weake endeauours ; and such a Patron my booke desireth . This hath caused to you , this present trouble , and in mee this present boldnesse . I know it had beene more secure to haue beene obscure , and not to haue come thus to publike Hazzard ; for as the Romane said well , it is hard when the world shall shew me mine infirmities vnder mine owne hand : yet haue I had some reason , to manifest my selfe thus openly to the view of all . Some there bee that haue hardly censured of me for idlenesse and sloath ) as they make it ) because ( it seemes ) I intrude not euery moment into the supply of other mens Ministeries , since it hath not yet pleased God , to preferre and promote me to a charge of mine owne . I know well the saying of the Apostle Romans . 1.14 . belongs to all Ministers , To Greekes and Barbarians , to the wise and foolish they are all debtors , and ( as the Syrian addes ) leakrez , they are debtors to preach : And who so is necessarily called , and refuseth , is as bad as the false Prophets were , that would run before they were sent , nay , hee may seeme rather worse , that when he is sent will not goe . From this censure how farre I am free , my conscience tells me ; though I must confesse that I am not so hasty as many bee , to intrude my selfe , where is no ne●essity : This hath among some purchased mee the skarr of slothfulnesse : to vindicate which I haue here ventured as children doe , to shoot another arrow to find one 〈◊〉 is lost ▪ so haue I hazzar●ed my Credit one way to saue it ●nother . I know mine owne ●eakenesse , and that this my ●aines , to schollers , may seeme ●●t idle : yet had I rather vnder●●e any censure , then the blot of ●●e other Idlenesse , the begetter 〈◊〉 all euil , and of vnthankfulnes , ●●e hinderer of all good . This 〈◊〉 the cause that brings mee to a ●●●ke , and my booke to you . That the one I may testifie to the ●●rld that I loue not to bee idle , 〈◊〉 by the other witnesse to you , 〈◊〉 I loue not to be vnthankful . ●●ept I beseech you of so small ●●esent , and so troublesome a ●●●nkfulnesse , and what I want in tongue and effect , I will answer in desire and affection : suing alw●yes to the Throne of Grace , for the present prosperitie of your selfe and your nobl● Lady , and the future felicitie of you both hereafter . From my studie at Hornsey , neere LONDON . March 5. 1629. Yours deuoted in all seruice , Iohn Lightfoote . To the Reader . Courteous Reader ( for such a one I wish or none ) I May well say of writing books as the wise Greek did of marriage , for a yong man it is too soone , & with an old man his time is out . Yet haue I ventured in youth to become publike , as if I were afraid that men would not take notice of my weakenes and vnlearnednesse soone enough . If I fall farre short of a Schollar ( as I know I do ) my youth might haue some plea , but that mine attempt can haue no excuse but thy charitie . To that I rather submit my selfe then to thy Censure . I haue here b●ought home with me some gleanings of my more serious studies , which I offer to thee not so much for thy instruction , as for thy harmelesse recreation . I beare in mind with mee the saying of Rabbi Iosihar Iebudah in Pirke Abboth . He that learnes of young men , is like a man that eates vnripe grapes , or that drinkes wine out of the wine-presse : but he that learneth of the Ancient , is like a man that eateth ripe grapes , and drinketh wine that is old . For feare thy teeth should be set on edge , I haue brought some varietie : I haue not kept any method , for then I should not answer my title of Miscellantes . I haue vpon some things beene more copious , then other , and ( as Rab. Salomon obserues of Ruth ) I haue sometime but stood to gleane , and sometime sitten downe . I hope thou wilt not censure me for Iudaizing , though I cite them , for it is but ( as the Musician in Plutarch did ) setting a discord first , that you may better judge of the consort : and seeing error , you may the more embrace the truth . If this my youthfull attempt shall prouoke any one that is young to emulation in the holy tongues , I shall thinke I haue gained ▪ Adjourne thy seuere censure till either future silence , or some second attempt either lose al , or make some satisfaction . For the present : Quisquis haec legit , vbi pariter certus est pergat mecum , vbi pariter haesitat , quaerat mecum , vbi errorem s●um cognoscit , redeat ad me , vbi meum reuocet me . Aug. de Trinit . Lib. 1. Cap. 3. Thine ready and willing , but vnable . OF KNOVVLEDGE OF GOD. CAP. I. OMNE tempus te puta perdidisse , &c. saith one : All time is lost that is not spent in thinking of GOD. To bee full of ●houghts of him , is a lawfull and holy ●rodigality : And to spend time in such ●editations , a gainefull lauishing . For ●is end were the Scriptures giuen to ●ade vs to meditate of God , by medi●ting in them day and night , Psal , 1.2 . ●erein those faile that neuer thinke of God at all , and those also that thinke not of him aright . The Prophet makes this the marke of wicked men , that God is not in all their thoughts . That like the Iewes they murder ( Zechariah ) the remembrance of God euen betweene the Temple and the Altar . Commendable in some sort was the deuotion of the Philosopher , that in so many yeares spoke more with the Gods then with men . Had his religion beene towards the true God , what could haue beene asked of him more ? I would Christians hearts were so retired towards their Creator , that so hee that made the heart , might haue it . The Heathens thought there was a God , but knew not what to thinke of him . They prayed and sacrificed and kept a stirre to something , but they might well haue marked their Churches , Altars and Prayers , with the Athenian Altar motto 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the vnknowne God , Act. 17. Plato attained to the thought of on● ●●ely God , the Persians thought hee ●●uld not be comprehended in a Tem●●e , and Numas thought he could not 〈◊〉 represented by an image : and for ●●is ( saith Clem. Alex. ) hee was hel●ed by Moses : yet came all these farre ●ort of the knowledge of God. Na●●re when shee had brought them ●●us farre , was come to a non vltra , ●●d could go no further . Happy then 〈◊〉 wee , if wee could but right-prize ●ur happinesse , to whom the day spring ●●om an high hath risen , and the Sonne of ●●ghteousnesse with healing in his wings , ●●on whom the noone-tide of the Gos●ell shineth , and the knowledge of God 〈◊〉 its strength . Euen so O Lord let it be ●ill told in Gath , and published in the ●●reets of Ascalon , to the rankor and sor●ow of the vncircumcised , that God is ●nowne in Brittaine , and his Name is ●reat in England . CAP. II. Of the Names of GOD vsed by Iewes and Gentiles . NO Nation so barbarous saith Tull● that hath not some tincture of kno●ledge that there is a Deity . And yet many , nay most People of the world fa●● short of the right apprehension o● God , through three reasons . First when they cannot carry their minde further then their senses : and so think● God hath a body as they haue that i● coloured , &c. Secondly , when the● measure God by themselues & so mak● him passionate like man. For men no● able to conceiue what God is , what his nature , what his power , &c. fall into such opinions , that they frame Gods of themselues : and as is their owne humane nature , so they attribute to God the like ▪ for his will , actions & intentions , saith Arnobius . Thirdly , when they mount aboue nature and sense , and yet not right , feigning that God begat himselfe , &c. Hence came the multitude and diuersitie of Deities among the Heathen , minting thousands of gods to finde the right , and yet they could not . Hence their many names , and many fames made by them , that it seemes , thought it as lawfull to make gods , as it was for God to make them . At first they worshipped these their deities without any representation on●y by their names : Caelites , Inferi , Heroes , ●umani , Sangui , and thousands others , ●he naming of which is more like con●uring then otherwise . Nature it selfe ●aught men there was something they ●ust acknowledge for supreame super●●tendent of all things . This light of ●ature , lead them to worshippe ●●mething , but it could not bring ●●em to worship aright . Hence some ●dored bruit beasts , some trees , some ●●rres , some men , some Deuils . Some 〈◊〉 images , some without , some in Temples , some without . Thus was Gedeons fleece , the heathen peece of the world all dry : set in the darkenesse of the shadow of Death : But in Iury was God knowne , and his Name great in Israel : By his name Iehouah he exprest himselfe when he brought them from Aegypt , and his glory hee pitched among them . They knew him by his names and titles of Elohim , Adonai , El , Shaddai , Elion , and his great name Iehouah , as the Iewes do call it . There the Scriptures of the Law and Prophets did teach them , yet they thus neerely acquainted with the true God , forsooke him , so that wrath came vpon Israel . The Rabbinicall Iewes beside Scripture words haue diuerse Phrases to expresse God by in their writings . As frequently they cal him Hakkadhosh baruchhu , the holy blessed he , in short with foure letters 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Sometime they vse El iithbarech , the Lord who is , or be blessed . Sometimes Shamaiim , Heauen , by a Metonomy , because there hee dwelleth . The like Phrase is in the Gospell , Father I haue sinned against heauen Luk. 15.18 . The like Phrase is frequent in England , The heauens keepe you . Shekinah they vse for a title of God , but more especially for the Holy Ghost . So saith Elias leuita in Tishbi . Our Rabbins of happy memorie call the Holy Ghost Shekinah gnal shew shehu shaken gnal hannebhiim , because he dwells vpon the Prophets . Accordingly saith our Nicene Creed , I beleeue in the Holy Ghost who spake by the Prophets . Shem , a name or the name they vse for a name of God , and Makom a place they place ●or the same , because hee comprehendeth all things , and nothing compre●endeth him . Gebhurah Strength is in ●he same vse . They are nice in the vt●erance of the name Iehouah : but vse ●iuerse Periphrases for it , as Shem shel ●bang , the name of foure letters . Shem ●aminhhadh the proper name and o●●ers . One in Eusebius hath eloquently expressed it thus : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Seuen sounding letters ring the praise of me Th' immortall God , th' Almighty Deity : The Father of all , that cannot weary be . I am th' eternall violl of all things Whereby the melody so sweetly rings Of Heauens musicke which so sweetly sings . What these seuen letters are , that do thus expresse God , is easie to guesse that they be the letters of the name Iehouah , which indeed consisteth but of foure letters , but the vowels must make vp the number . Of the exposition of this name Iehouah thus saith Rabbi Salomon vpon these words : I appeared to them by the name of God omnipotent , but by my name Iehouah I was not knowne to them , Exod. 6.3 . Hee saith vnto him ( saith the Rabbin ) I am Iehouah , faithfull in rendering a good reward , to those that walke before me : and I haue not sent thee for nothing , but for the establishing of my words which I spake to their fathers : And in this sense we finde th● word [ Iehouah ] expounded in sundry places , I am Iehouah faithfull in auenging , ( when he speakes of punishing ) as , and if thou profane the name of thy God , I am Iehouah . And so when hee speaketh of the performing of the Commandements , as , And you shall keepe my commandements and do them , I am Iehouah faithfull to giue to you a good reward : thus farre the Rabbin . The Alchymisticall Cabalists , or Cabalisticall Alchymists haue extracted the name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or number whether you will , out of the word Iehouah after a strange manner . This is their way to do it : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which great mystery is in English thus . Ten times ten is an hundred , fiue times fiue is twenty fiue , behold 125. Six times six is thirtie six , behold 161. and fiue times fiue is twenty fiue , behold 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 186. Thus runneth their senselesse multiplication , multiplying numberlesse lesse follies in their foolish numbers , making conjectures like Sybills leaues , that when they come to blast of triall , prooue but winde . Irenaeus hath such a mysticall stirre about the name Iesu : which I must needs confesse I can make nothing at all of , yet will I set downe his words , that the reader may skan what I cannot . Nomen Iesu ( saith he ) secundum propriam Hebraeorum linguam , &c. The name Iesu according to the proper speech of the Hebrewes consisteth of two letters and an halfe , as the skillfull amongst them say : Signifying the Lord which containeth heauen and earth : For Iesu according to the old Hebrew signifieth heauen , and the Earth is called Sura vsser . Thus that father in his second booke against Heretickes , Cap. 41. on which words I can criticke onely with deepe silence . Onely for his two letters and ½ , I take his meaning to bee according to the Iewes writing of the name Iesu : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who denie him the last letter of his name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , because they deny him for a Sauiour . So the Dutch Iew Elias Leuitae saith in expresse words . The Christians say that their Messias was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the commandement of the Angell Gabriel , because he should saue all the world from Gehinnom , but because the Iewes doe not confesse that hee is a Sauiour , therefore they will not call him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ieshuang , but they leaue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the last letter out , and call him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iesu. After this kind of writing as Irenaeus saith , the word consisteth of two letters 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and halfe a letter , that is , which may be so called , because it is so little . The Chaldee writes the name of God with two Iods aboue , and a vowell vnder thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . From hence some haue picked an expression of the Trinity : In the two letters , the Father and the Sonne , and in the vowell , the Holy Ghost proceeding from both : And from the aequidistance of the letters and vowell , they gather the distinction of the Persons , and by the neerenesse of all , the vnity of Essence . Such another conceit hath Bonfinius in his Hungarian Historie . When the Heresie of Arrius ( saith he ) had got head almost ouer all the world , and was dilated as well by persecution as by disputation : a towne in Gaule was besieged , because it held the Orthodox faith of the Sons coequalitie with the Father : God to confirme this their faith shewed this miracle . As the Priest was at high Masse at the Altar , behold three drops of blood fell from heauen vpon the Altar ; lying a while in an equall distance one from another , to shew the distinction of the three Persons , at last , in sight of all the People , they met together , to shew the vnity of Essence , so the story . But we haue a more sure word of Prophecie : That there are three that beare record in Heauen , the Father , the Word , and the holy Spirit , and these three are one . The Chaldee sometimes vseth the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dehhila and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dahhalah , feare or terror , for God : because of the feare that is due to him . So Iacob comming from Syria , and being to sweare to a Syrian , sweares according to this Syrian or Chaldee Phrase , By the feare of his father Isaac : Gen. 31.53 . or by the God that Isaac feared : as Onkelos and Ionathan render it . CAP. III. Of the Phrase The Sonnes of God , Gen. 6. and Iob. 1. ALL take this Phrase in Iob , to meane the Angells , and truely : in which sense while they haue taken it in the sixt of Genesis , they spoile all : For hence they think , that Angels lay with women and begat children . So can Iarchi almost find in his heart to think , and so Tertullian , Lactantius and others . Some tell what euill Arts these Angells taught women , and how they begat mighty children of them . How farre this conceit is from true Philosophie , let Aristotle censure . Merlin in Geffry Monmouth is recorded to be such another hatch , beleeue it who list . His veine of Prophecying can make Alanus de Insulis thinke it is so , but I must needs confesse , it comes not into my Creed . As some conceit that the fallen Angels , or Deuills here begat children of women ; so the Iewes most wickedly fable , that Adam begat children of Deuills . Those hundred and thirtie yeares say they that Adam was separated from Eue , Deuills came to him and he ingendred with them , and begat Deuills , and spirits , and fiends . And againe : Foure women are the mothers of Shedhim or Deuills , Lilith , Naamah , Ogereth and Mahlath . I beleeue both these alike , for I beleeue that neither is likely . Both the Chaldees Onkelos and Ionathan render the sonnes of Elohim the sonnes of the Potentates or Iudges , taking the word Elohim in the same sense that it is taken , in the middlemost verse of the booke of Exodus Cap. 22.28 . Thou shalt not curse Elohim , or the Iudges . This opinion is farre better then the former , but Christians haue a better then this . That the house and progenie of holy Seth , are the sonnes of God or the Church : and the brood of Cains females were the Daughters of men . Cypriano di valera in his Spanish translation of Gen. 4. and the last verse , translates it thus , Entonces commenciaron llamarse . Then begun men to be called by the name of God , or by the name of the Lord : And in the margin hee explanes himselfe thus , that then the men of Seths house , began to bee a publike Church , and to be distinguished from Cains family , and to be called the sons of God : Gen. 6.2 . CAP. IIII. Of the Phrase Sonnes of Man. THis Phrase is frequent in Scripture , and Rabbin Hebrew , but most frequent in Chaldee and Syrian . Bene Anasha : & Bar nosho : In the latter of which the Syrian vsually writeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but leaueth out the first letter : as that tongue doth frequently in other words vse the like ecclipsis , writing not as they reade , as it is said of the French : Ezekiel in his Prophecie in Scripture Hebrew is frequently called sonne of man. Why so often he and no other Prophet should be so stiled , reasons are giuen by diuerse : To mee ( though farre inferiour to all them ) the groundworke seemeth to bee , because his Prophecie was written in Chaldean captiuitie , hee vseth the Chaldean Phrase , Sonne of man , that is , O man. The same Phrase Daniel vseth in Chaldaea , Dan. 10.16 . CAP. V. Of Iaphets plantation by his sonne Iauan . IAuan is generally held to be Greece . And the Greeke tongue is by all Hebrewes called the speech of Iauan . The Arabians do so stile the same language . The Syrian in Romans the first chapter verse 16. calls the Grecians 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vpon what reason I cannot imagine . Iauan the sonne of Iaphet is held to haue planted or peopled this country , in memorie of whose name the Iones are famous monuments : Moses saith hee had foure sonnes , Elisha , Tarshish , Cittim , & Dodonim : which it is likely planted all the country of Greece as farre as into Italie . Elisha and Dodonim dwelt at first neere together , and so did Tarshish and Cittim , but their posteritie scattered farre and neere . The Ierusalem and Babilon Targums doe almost resolued vs of these foure mens plantation : For Ionathan reades the fourth verse of the tenth of Genesis thus . And the sonnes of Iauan , Elisha , Elis , Tarsus , Acacia and Dardania . Ieruselamy thus : And the sonnes of Iauan , Elisha , and the names of their Prouinces , Alastarasom and Dodonia . Which last word Alastarasom I take to be mistaken , by joyning two words together and missing the last letter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mem for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Samech , which is easily done they bee so like . The word Alastarasom should without doubt , be Alas or Elis Tarsus . Elis frequent in all Authours : Eilision in Homer in Baeot. Elensine in Plutarch in Theseo , are places in Greece bearing the name of their old planter Elisha . Dodonim is registred in the name of old Dodona . Tarshish left a memoriall of himselfe in Cilicia : in the Citie Tarsus . Which was as Pliny saith vrbs libera a free Citie , nat . hist. lib. 5. and Saint Paul is free of that Citie : Act. 22. Tarshish in Gen. 10. is the name of a man , in Ionah 13. in Chald. Par. it is vsed for the sea . In Exod. 28. for a * pearle ; in Act. 22 the name of a Towne . I thinke I may safely suppose that the towne tooke the name from the man , the sea from the towne , and the pearle from the sea . Cittim got into the I le Cyprus neere his brother Tarshish : from him that Iland in old time was called Cethin as Ant. di Gueuara nameth it in Relox de los princip . And the men of Cyprus acknowledged Cythnon quendam , one Cythnus ( or Cittim ) for their predecessor as saith Herodotus lib. 7. That Iland sent out colonies further to replenish the Westerne world : who bare the memorie and name of their father Cittim with them all along as they went. Macedon or Macetia is called Cittim , 1. Mac. 1.1 . At last they ariued in Italy which is called Cittim . Num. 24.24 . and so rendered by the Chaldees . Thus Iauans posteritie grew great in Greece and Italy , and at last sent vs men ouer into these Isles of the Gentiles . CAP. VI. Of Iewish Learning . THe Iewes chiefe studies are about the Scriptures or about the Hebrew tongue , but some haue dealt in other matters . Their tongue is their chiefe learning , which is indeed the ground of all sacred knowledge . In it some are most ignorant , and some againe as accurate . They value it so highly , that the mistaking of a letter in it say they , destroyes the world . He that in this verse En kadosh caihouah , readeth Beth for Caph makes it there is no holinesse in Iehouah , and destroyeth the world . He that will may see most copious worke of this nicety in Tauch . on Gen. 1. How nimble textualists and Grammarians for the tongue the Rabbins are , their Comments can witnes . But as in Chaucer the greatest Clarkes are not the wisest men , so among them , these that are so great textualists , are not best at the text . In humane Arts some of them haue practised Kimchi and Leuita for Grammar , Rabbi Simeon for logicke , and others in other things , as Buxdorfius in his collection of Iewish Authors will fully satisfie . CAP. VII . Of the Talmud . WHo so nameth the Talmud , nameth all Iudaisme , and who so nameth Mishneh , and Gemara , hee nameth all the Talmud : And so saith Leuita Hattalmudh nehhlak , &c. The Talmud is diuided into two parts , the one part is called Mishneh , and the other part is called Gemara , and these two together , are called the Talmud . This in the Iewes Councell of Trent , the foundation and groundworke of their religion . For they beleeue the Scripture as the Talmud beleeues , for they hold them of equall authority : Rabbi Tanchum the sonne of Hanilai saith , let a man alwaies part his life into three parts . A third part for the Scriptures , a third part for Mishneh , and a third part for Gemara . Two for one , two parts for the Talmud for one for the Scriptures . So highly doe they , Papist-like , prize the vaine traditions of men . This great library of the Iewes is much alike , such another worke vpon the old Testament , as Thomas Aquinas his Catena aurea is vpon the new . For this is the summe of all their Doctors conceits and descants vpon the law , as his is a collection of all the Fathers explications and comments vpon the Gospells . For matter it is much like Origens bookes of old , vbi bene nemo melius , &c. and where they write well , none better , and where ill , none worse . The word Talmud is the same in Hebrew , that * Doctrine is in Latine , and Doctrinall in our vsuall speech ▪ It is ( say the Iewes ) a Commentary vpon the written law of God. And both the law and this ( say they ) God gaue to Moses , the law by day , and by writing , and this by night and by word of mouth . The Law was kept by writing still , this still by tradition . Hence comes the distinction so frequent in Rabbins , of Torah she baccathubh , and Torah she begnal peh , the law in writing and the law that comes by word of mouth , * Moses ( say they ) receiued the law from Sinai , ( this traditionall law I thinke they meane ) and deliuered it to Ioshuah , Ioshuah to the Elders , the Elders to the Prophets , and the Prophets to the men of the great Synagogue . And thus like fame in Virgil , creuit eundo , like a snow-ball it grew bigger with going . Thus doe they father their fooleries vpon Moses , and Elders , and Prophets , who ( good men ) neuer thought of such fancies , as the Romanists for their Traditions , can find bookes of Clemens , Dionysius , and others who neuer dreamed of such matters . Against this their traditionall , our Sauiour makes part of his Sermon in the mount , Matth. 5. But he touched the Iewes freehold , when he touched their Talmud , for greater treasure in their conceits they had none : like Cleopatra in Plutarch , making much of the Viper that destroyed them . CAP. VIII . Talmudisme . TO omit the time when it was written , and the distinction of Ierusalem and Babilon Talmud : the chiefe end of them both ( as they thinke ) is to explane the old Testament . The titles of the bookes shew their intents Pesachin about the Passeouer , Sanhedrin about the high Courts : Beracoth about thankesgiuing . Sometime they comment , sometime they allude , sometime controuert , sometime fable ▪ For this booke containes their common law and ciuill , and commonly some things aboue all law and ciuility . To instance in one or two , that by Hercules foot ye may guesse his body . Iudges 9.13 . It is said by the vine , shall I leaue my wine which cheereth God and man ? How doth wine cheere God ? Rabbi Akibhah saith , because men giue God thankes for it . There also they question or controuert , whether a man should giue thankes , or say grace for his meate and drinke before he taste it ? And otherwhere , whether a man may blesse God for the sweet smell of incense which hee smells offered to Idols ? Whether a man may light a candle at another candle that burnes in a candlesticke that hath images on it . Whether a man at his Deuotions , if a Serpent come and bite him by the heele , may turne and stoppe to shake her off , or no ? which question Rabbi Tanchum answers very profoundly , that they must not so much as shake the foot to get a Serpent off , and giues a huge strong reason : For ( saith he ) such a one was praying , and a Serpent comes and catcheth him by the heele : Hee holds on his Deuotion , and ●tirrs not , and presently the Snake falls away starke dead , and the man not hurt : Legenda aurea hath not the Art of this coyning beyond them . For their allusions , take a piece out of the booke Mincha , which I haue transcribed and translated into our owne tongue full of true Talmudisme . Our Rabbins teach , Israel is beloued , because God hath fauoured them with the commandement of Philacteries , vpon their heads and vpon their armes , fringes vpon their garments , and marks vpon their doores . And concerning them , Dauid saith : Seuen times a day do I praise thee , because of thy righteous Iudgements : At the time that Dauid went into the bath , and saw himselfe stand naked , he said , woe is me that I stand naked without the * Commandement , but when hee remembred the Circumcision in his flesh , his mind was at quiet . Afterward when hee went out , he made a song of it , as it is said : To him that excelleth vpon Sheminith ( or an eight ) a Psalme of Dauid : because of the circumcision that was giuen on the eight day . Rabbi Eliezer the sonne of Iacob saith , whosoeuer hath Philacteries vpon his head , and Philacteries vpon his arme , and fringes vpon his garments , and a marke on his doore , all this will * keepe him from sinning , as it is written , A threefold coard is not easily broken . And he saith , the Angell of the Lord pitcheth round about those that feare him to deliuer them , &c. Qui Bauium non odit , amet , &c. CAP. IX . Of the Cabalists . THese should be men of great account , for their trading is chiefly in numbers : but the effect of their studies proue but fetches nullius numeri , of no reckning . Their strange tricks & sleights of inuention , how to pick out a matter of nothing , out of a thing of no matter , is so intricate , that I do not much care if into these secrets my soule do not come . Their Atbash is a strange crotchet beyond the moone : it is described by the great Buxdorfius in his Abbreuiaturae . Their Rashe & Sophe tebhoth , their Notericon , and Geometria , whether to call them Cabalisticall , Masoreticall , or Phantasticall I know not : they haue paid the margin of the Bible with such conceits . I could giue examples by hundreds , but it were but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a present worse then none at all . CAP. X. Gedeons Armie . Iosh. 7. GEdeons Armie represents the Church visible and inuisible : for as in his Armie all the companie marched alike , and vsed the same militarie discipline , and yet two and twenty thousand were cowards , and returned from him for feare , at the well Harodh , which it may be was called Harodh , or feare , from their fearefulnesse ; so in the Church visible , men vse the same word , the same sacraments , and the same outward profession , yet are many of them but cowards in Christs warfare when it comes to the triall . Gedeons triall of his souldiers by lapping water , and kneeling to drinke was a good peece of militarie discipline : for those that lapped in their hands , shewed their nimblenesse in march , who could drinke and not stay , but those that kneeled downe , made a stop in their marching . Gedeons fight is much like Ierichoes fiege , that with trumpets , this with trumpets and lampes , his conquest like Abrahams , with 300. men he ouerthrowes an Armie as Abraham did with 318. Saint Austen keepes a deplorable stirre about allegorizing this number 300. by the Greeke letter T tau , to make it resemble the signe of the crosse : And so he runnes both besides the language and the matter : charitie to the good man makes me ambiguous and doubtfull whether that fancie be his or not . CAP. XI . A Ierusalem Tenet , ex Kimchio in Praefat. to the small Prophets . OVr Rabbins of happy memory say , ( saith he ) that euery Prophet whose name and his fathers name is set downe in his Prophecy , it is certain that he was a Prophet , and the sonne of a Prophet . He whose name , and not his fathers name , it is certaine that he was a Prophet , and not the sonne of a Prophet . He whose name and the name of his City is set downe , it is certaine that he was of that City . He whose name and not the name of his City , it is certaine that hee was a Prophet of Ierusalem . And they say , that he whose father and fathers fathers name is set downe in his Prophecie , was a greater man of Parentage , then hee whose father is onely named . As in Zephaniah . Cap. 1. ver . 1. CAP. XII . Nun inuersum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Num. 10. & 11. IN the tenth of Numbers and the thirtie fifth verse , in these words , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And when the Arke went forward , the letter Nun is written wrong way , or turned backe thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to shew ( say the Hebrewes ) the louing turning of God to the People : And in the eleuenth chapter and first verse , in these words , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And the People became as murmurers , &c. The letter Nun is againe written wrong or turned backe thus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To shew ( say they ) the peruerse turning of the People from God : and thus are these two Places written in euery true Bible in the world . If the Iewes doe not here giue any one satisfaction , yet doe they ( as Erasmus speakes of Origen ) set Students on worke to looke for that which els they would scarce haue ●ought for . Such strange passages as ●hese in writing some words in the Bi●le out of ordinary way ( as some let●ers aboue the word , some letters lesse , ●nd some bigger then other ) obserued ●onstantly by all coppies and bookes , ●annot sure be for nothing : If they ●hew nothing els , yet this they shew vs , that the Text is punctually kept , and not decayed , when these things ( that to a hasty ignorant beholder might seeme errors ) are thus precisely obserued in all Bibles . CAP. XIII . Of the Massorites . THese men are held to be the Authors of the vowells and Accents : which opinion receiued by some ( and those no ordinary men neither ) I must needs confesse , I am not so fully satisfied for , as to beleeue it . I doe indeed admire the Massorites paines i● obseruation of them in the Bible , but I cannot guesse by that , that they haue done more then obserued : when a word , either in letter or vowell , goe● from ordinarie rules of Grammar , they haue marked , that it does so , which a meane Hebrician may do , but why it does so , there is either a right Iewish reason , or none at all giuen . To exemplifie in one , Gen. 14.5 . the word kederlaomer , is so strangely pri●ked , that one cannot passe it : I my selfe obserued it before euer I saw the Massoreth : and when I came thitherto them for a reason , they haue done no more but obserued it : viz. Tebhah hhatha &c. that Camets is written with two çeuaes : and so of others they seldome say more . Admirable is their paines , to prooue the text vncorrupt against a gaine saying Papist . For they haue summed vp all the letters in the Bible to shew , that one haire of that sacred head is not perished . Eight ●undred eight and fourty marginall ●otes are obserued and preserued for the more facility of the text . The middle verse of euery booke noted , the number of the verses in euery booke reckoned : and ( as I said before ) not a vowell that misseth ordinary Grammar which is not marked . So that if we had no other surety for the truth of the old Testament text , these mens paines ( me thinks ) should be enough to stop the mouth of a daring Papist . CAP. XIIII . Of the marginall readings . THat the margin should so often helpe the text ( as I may so say ) as in 848. places , may seeme to taxe the text of so many errours . But the learned can find a reason why it is so . I hope I may satisfie my selfe without any hurt , with this reason , till m● learning will affoord mee a better ▪ Namely , that when they tooke i● hand to reuiew the Bible , after the captiuity ( as all hold Ezra did ) that they did it by more coppies then one : which when they thus varied , they would not forsake either , because they were loath to add or diminish therefore they tooke euen their varying , one in the text , and the other in the margin . Yet doe I not thinke it was done onely thus , without some more speciall matter in some places : for the writing of Nagnarah so often Nagnar , does make mee thinke ( if I had nothing els to perswade me ) that these marginals are not only humane corrections . CAP. XV. Ex Kimchio in Ionah 1. KImchi questioning why the book of Ionah should bee Canonicall , &c. giues one most comfortable reason , which vpon reading I could not but muse on . His words are obseruable , and they are these . It is questionable why this Prophecie is written among the holy Scriptures , since it is all against Niniueh , which was Heathennish : and in it there is no remembrance ( or mention ) of Israel , and among all the Prophets besides this , there is not the like . But we may expound it , that it is written to be a * checke to Israel , for loe a strange People which were not of Israel , was ready to repent , and euen the first time that a Prophet reproued them , they turned wholly from their euill : But Israel whom the Prophets reproued early and late , yet they returned not from their euill . Againe ( this booke was written ) to shew the great miracle , that the blessed God did with the Prophet , who was three dayes and three nights in the belly of the fish , and yet liued , and the fish cast him vp againe . Againe to teach vs , that the blessed God sheweth mercy to the repentant of what nation soeuer , and pardons them though they bee many . Haec Kimchi . Vpon whose last words I cannot but enter into these thoughts . Could wee looke for a truth from a Iew , or comfort from a Spaniard ? And yet here the Spanish Iew affoords vs both : comfortable truth , and true comfort . God will pardon the Repentant , there is a comfortable truth , and hee will pardon them of what nation soeuer if they repent , there is most true comfort . When a Iew thus preaches repentance , I cannot but hearken , and helpe him a little out with his Sermon . That as God is ready to forgiue the Repentant of what Nation soeuer , so for what sinnes soeuer , if they be truly repented . Here , I except the impardonable sinne , the sinne against the Holy Ghost : which what it is , the Scripture conceales in close words , partly because we should not despaire , if wee fall our selues , and partly because wee should not censure damnably of our brethren , if they fall into a sinne that is nigh this , so that not into it . To maintaine the Iewes words and mine owne , for pardon of Nations and of finnes , I haue as large a field as all the Countries and all the sinnes of the world to looke ouer . I will onely for Countries confine my selfe to Niniueh , and for sinnes to Mary Magdalen . Niniueh a heathen towne , built by a wicked brood , inhabited by a wicked crew , yet repenting Niniueh is pardoned . Mary Magdalen a manifold sinner , a customary sinner , a most deadly sinner , yet repenting Mary Magdalen is forgiuen , The Iew brings me into two christian meditations about Niniueh , or into two wholesome Passions : Feare and Hope . God sees the sinnes of Niniueh , then I know mine are not hid , this breeds in me feare of punishment : But God forgiues the sinnes of Niniueh , then I hope mine are not vnpardonable : this breeds hope of forgiuenesse . Col debhaurau she amar lehareang libhne Adam ( saith the Rabbin ) bithnai im lo jashubhu . All the euills that God threatens to men , are threatned with this condition , if they doe not repent . As before the Iew spake comfort and truth , so here hee linkes comfort and terrour . God threatens euill , there is terrour , but it is with condition , there is comfort . Niniueh finds both in the story , Fourty dayes and Niniueh shall be destroyed , there is a threatned terrour : But the Lord repented of the euill that hee spake to doe vnto them , and did it not , there is a comforting condition . So that as Dauid does , so will I hopefully and yet fearefully sing of mercy and judgement : First mercy , then iudgement : Mercy vpon my repentance , lest I bee cast downe : and Iudgement vpon my sinnes , lest I be lifted vp . Mercy in Iudgement , and Iudgement in mercy . Is there any one that desperatly reiects Niniuehs exhibited mercy ? let him feare Niniuehs threatned iudgment , or is there any that trembles at Niniuehs threatned Iudgement ? let him comfort himselfe by Niniuehs obtaining mercy . But in the mouth of two witnesses , let the mercy bee confirmed . Let mee take Mary Magdalen with Niniueh , and as I see in it the forgiuenesse of a multitude of sinners , so I may see in her , of a multitude of sinnes . Those many sinners pardoned as one man , those many sinnes made as none at all . Saint Bernard speaking of her washing of Christs feet , saies , shee came thither a sinner , but shee went thence a Saint : She came thither an Aethiope and a leopard , but shee went thence with changed skin , and cancelled spots . But how was this done ? She fell at the feet of Christ , and with sighs from her heart , she vomited the sinnes from her soule , Prosternere & tu anima mea , as saith the same Bernard . And cast thou thy selfe downe , oh my soule , before the feet of Christ , wipe them with thine haires , wash them with thy teares , which teares washing his feet may also purge thy soule . Wash his feet , and wash thy selfe with Mary Magdalen , till hee say to thee as hee did to Marie Magdalen , thy sinnes are forgiuen . CAP. XVI . Of sacrifice . SAcrifice is within a little as old as sinne , and sinne not much younger then the world . Adam on the day of his creation ( as is most probable ) sinneth and sacrificeth : and on the next day after meditates on that wherunto his sacrifice aimeth , euen Christ. Cain and Abel imitate the matter of their fathers piety , sacrifice ; but Cain comes farre short in the manner . Abel hath fire from heauen to answer him , and Cain is as hot as fire because he hath not . Noah takes an odd cleane beast of euery kind into his Arke for this purpose , to sacrifice him , after his Deliuery . And so hee does : but for the Chaldee Paraphrasts fancie , that he sacrificed on the very same Altar , whereon Adam and Cain and Abel had sacrificed so long before . I referre it to the beliefe of a Iew , who by the Poet seemes to be of a large faith , Credat Iudaeus apella . Decencie and order was obserued of the Fathers before the Law , for this holy peece of worship . God makes Moses in his Leuiticus to bring it into writing . While the Iewes Temple stood , or while they might stand in the Temple , they had their dayly sacrifice , till the great Sacrificer offering himselfe , caused sacrifice and oblation to cease . Now are the Iewes content , and as it appeares in their Common Prayer booke , they beseech God to be so too , with prayers without sacrifice , because they haue not now accesse to their sacrificing place . Their distresse ( as they thinke it ) for this very thing , might teach them that Messias Nagidh or Christ the Prince hath done what Daniel to them , and an Angell to Daniel had prophecyed of him . Whether the Heathens borrowed their custome of sacrificing from the Iewes or from nature , it is not materiall . Sure I am , that the Iewes borrowed some of their abhominable sacrifices from the Heathen : Sacrificing of men is Heathenish , in Moses his language : yet was this too frequent among the Iewes , vsed also in old time by the Athenians and Carthaginians , as witnesse Plutarch , Lactantius and others : and in these times by the Indians , as in Cortes , &c. Of this bad vse ( that the Heathen had got ) I cannot tell what should be the reason , vnlesse they thought that cruelty was the best offering , or that their gods were more cruell then mercifull . Or this reason may bee giuen . They had learned either from the Iewes , or from their Oracles , or from the Deuill himselfe ( who cares not to giue men some light , thereby to leade them to the more darkenesse ) that a man should once bee offered , who should appease the wrath of God ( as Christ was ) and therefore they in remembrance of this man , did sacrifice men , either to see whether they could light on this man , or els in remembrance of him till he should come . Some condemne Iephthae of this cruelty of sacrificing his owne daughter ; who yet in Heb. 11. is commended for his faith : Austen doubts whether it is to bee counted Gods Commandement , that hee slew his owne child . But I thinke no such doubt is necessary , since there is no such strictnesse of the words in the text . A Heathen man in Plutarch when he was told that he must either sacrifice his owne child to such a Goddesse , or else his affaires and enterprises would not prosper , could answer , that he would offer with all his heart such sacrifice as the Goddesse would accept , but that she would desire or would be pleased with the bloud and murder of his child , he could not be perswaded . I am sure Iephta had reason to bee farre better instructed in such things as these , then any Heathen in the world . Varro holds that it was not fit that any sacrifice at all should be offered . His reason in Arnobius is : Quiae Dij veri neque desiderantea , neque deposcunt ; ex aere autem facti , testâ , gypso , vel marmore multò minus haec curant . For saith he , the true Gods desire not , nor exact any such matter , and those false gods that are made of brasse , mortar , marble &c. care lesse for them . The Heathen man in his owne sense saith truly , for his meaning doubtlesse is , that the Gods that are true Gods are not delighted with this cruelty of slaying beasts , nor do they for their owne sustentation or prouision desire men to be at this charge . And so the true God which is truth it selfe , though he commanded sacrifice , yet was it not meerely in respect of himselfe that he did it , any further then this , that men should by this manner of worship , acknowledge their submission and humility and obedience to him . For what cares he for beast or bullocke , since the world is his and all that is in it , Psal. 50.12 . And Lyranus does set downe the speciall ends wherefore God doth command Israel so many sacrifices . As first to weane them from Idolatry : for their seruice of the true God required so much , that they could haue hardly any time to thinke of Idols . And the very beasts they sacrificed , might teach them the vanitie of the Idols of Aegypt which they once serued : Slaying of a bullocke , a ramme , a goat , might tell them that the Aegyptians Apis and Hammon which they worshipped in these formes , were but vanity . Secondly : by their sacrifices , they acknowledged that they had nothing but what they had receiued from God , and therefore of their beasts , corne , wine , &c. they offered him in thankfulnesse some of his owne . Thirdly : these sacrifices were to beare Christ in their minds till hee should come and make a full attonement for them . And so saies Lyra , the very beasts sacrificed , represent Christ , an oxe for patience , a sheepe for innocence , and an ill smelling goat , for his likenesse to sinfull flesh . A fourth reason might be giuen : that the people standing and seeing these beasts slaine and fired , might remember their owne deseruings , and call to mind their sinnes for which this beast was thus vsed . Their putting of their hands ( the right hand saith the Chaldee ) vpon the head of the beast , seemes to import some such a matter as their acknowledgement , of their deseruing of that which the beast was ready to suffer , death and fire . Whosoeuer desires to be taken vp with Allegories about this piece of Gods seruice , Flauiacensis will furnish him : and if he will not do , the Fathers are copious enough , and it may be too much this way . The Heathen Mariners in shippe with Ionah , are said to sacrifice and vow vowes : which the Chaldee helpes out ( as thinking the ship and a tempest vnfit time and place for sacrifice ) thus , they promised they would sacrifice : viz. when they should come ashore , and vowed vowes to become Proselytes , saith Iarchi , or to giue Almes to the poore , saith Kimchi . Endlesse it were to trace the Heathens , and to see how neere or how farre they be to or from the sacrifices of the Iewes . CAP. XVII . A Iust Iudgement . CRantzius the Denmarke Historian as he hath many delightsome passages of storie , so this especially I could not but coppy out at my reading of it , wherein I see God iust , and murder heauy . One was hired for a summe of money to murder an innocent Dane . He does the bloudy fact , and presently receiues in a purse his wages of iniquity . A heauy purse of gold for a while , makes a light heart , but where the guiltinesse grones heauy too , the gold is worth nothing . At last the murderers conscience accuseth and condemnes him like both witnesse and Iudge for his bloudy fact . His heart and eyes are both cast downe , the one as farre as hell , whither the fact had sunke , and the other to the earth , whither the bloud . He is now wearie of his owne life , as ere-while he was of anothers . He ties his purse of gold ( which had hired him to kill the other ) about his necke , and offers it to euery one he meets as his reward if he would kill him . At last hee is paid in his owne coine , and hires his owne murderer with that price wherewith he himselfe was hired . And so perish all such whose feet are swift to shed bloud , and he that strikes with an vnlawfull sword , be strucken with a lawfull againe . This mans case makes mee to thinke of Cain the old grandsire of all murderers . Of his heauy doome and misery , and burden and banishment . Dauid once groaned vnder the burden of blood-guiltinesse , but God at his repenting eased him : Psal. 51. Iudas takes a worse course then euen Cain did to bee released of the sting of bloudshed : Mat. 27. God grant I neuer know what it is to bee guilty of shedding of bloud , but onely by reading . CAP. XVIII . Of the name of the Red Sea. IN Hebrew it is called Suph : the sea of weeds : Because ( saith Kimchi ) there grew abundance of weeds vpon the sides of it . In Greeke Latine and English , and other Westerne tongues , it is commonly called the Red Sea : Diuerse reasons are giuen by diuerse persons why it is so called , the best seemes to me to be , from the rednesse of the ground about it . And so Herodotus speakes of a place thereabout called Erythrobolus or the red soile . It is thought our country tooke the name of Albion , from the like occasion , but not like colour . As from the white rocks or clifts vpon the sea side . The Iewes hold that Whale that swallowed Ionah , brought him into the Red Sea : and there shewed him the way that Israel passed through it , for his eyes were as two windowes to Ionah , that he looked out and saw all the sea as he went. A whetstone , yet they will needs haue some reason for this loudly , and this is it , because Ionah in Cap. 2.5 . saith Suph hhabhush leroshi , which is , the weeds were wrapped about my head : which they construe , the Red Sea was wrapped about my head . And to helpe the Whale thither , Rabbi Iaphet saith , that the Red Sea meets with the sea of Iapho , or the Mediterranean : vnlesse the Rabbin meanes that they meet vnder ground , guesse what a Geographer he was : and if hee find a way vnder ground , guesse what a deepe scholler . A long iourney it was for the Whale to go vp to Hercules pillars into the Ocean , and from thence to the Red Sea in three dayes and nights : but the fabling Iewes must find some sleight to maintaine their owne inuentions : CAP. XIX . Of the word Raca . Mat. 5.22 . WHosoeuer shall say vnto his brother Raca , shall be worthy to bee punished by the Councell . The word is a Iewish nick-name , and so vsed in the Talmud for a despitefull title to a despised man , as Our Rabbins shew a thing done with a religious man that was praying in the high way , by comes a great man , and giues him the time of the day : but he saluted him not againe : He stayed for him till he had finished his prayer ; after he had done his prayer , he said to him Reka , is it not written in your law , that you shall take heed to your selues ? Had I strucke off thy head with my sword , who should haue required thy bloud &c. And so goes the angry man on . Irenaeus hath a Phrase nigh to the signification of this word , qui expuit cerebrum , a man that hath no braines , and so Raka signifies a man emptie , whether of vnderstanding or goodnesse : so the Greeke word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is frequently taken . CAP. XX. Wit stollen by Iewes out of the Gospell . Gospell . OVR Sauiour saith to His Disciples , the haruest truly is great , but the labourers are few , Matth. 9.38 . Whosoeuer heareth these sayings , and doth them , I will liken him to a man , that built his house vpon a rock : And the raine descended , and flouds came , &c. And euery one that heareth these sayings , and doth them not , shal be likened to a foolish man that built his house vpon the sand . Mat. 7.24 , 25. &c. Of euery idle word that men speake , they shall giue account therof at the day of Iudgement . Mat. 12.36 . With what measure you mete , it shall be measured to you againe . Mat. 7.2 . Iewes . RAbbi Simeon saith : today is the haruest , and the worke is much and the labourers idle , and the reward great , and the Master of the house vrgent , Pirk Abhoth Per. 2. He that learneth the law , and doth many good works , is like a man that built his house , the foundatiō of stone and the rest of bricke , and the waters beate , and the stone stood , &c. But hee that learneth the law , and doth not many good workes , is like a man that built his house , the foundation of brick and the rest of stone , &c. and the brick wasted , &c. Abhoth Rabbi Nathan . The very same words almost in Orehhoth hhajmi . Rabbi Mair saith : with the measure that a man measureth , they measure to him againe . Sanhedrin . The whole Lords Prayer might almost be picked out of their workes , for they deny not the words though they contradict the force of it . The first words of it they vse frequently , as Our father which art in heauen : in their common prayer booke , fol. 5. and Humble your hearts before your father which is in heauen in Rosh hashaua . But they haue as much deuotion toward the Father while they denie the Sonne , as the Heathens had which could say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * Our father Iupiter , and worshipped an vnknowne god , Act. 17. They pray almost in euery other prayer , Thy kingdome come , and that Bimherah bejamenu quickly , euen in our dayes , but it is for an earthly kingdome they thus looke and pray . They pray , lead me not into temptation , fol. 4. liturg . while they tempt him that lead them in the wildernesse , as did their father , Psal. 95. By this Gospell which they thus filch , they must be judged . CAP. XXI . Saint Cyprians nicety about the last Petition in the Lords Prayer . SAint Cyprian it seemeth is so fearefull of making God the Author of euill , that he will not thinke that God leadeth any man into temptation . The Petition he readeth thus : Ne nos patiaris induci in tentationem , suffer vs not to be lead into temptation , but deliuer vs from euill , leauing the ordinanary current and truth of the Prayer , because hee will not bee accessary to imagine that God should lead man into temptation : whereas all men as well as he do thinke , that God doth not leade man into euill temptations as Sathan doth , and yet that God doth tempt men . So hee is said in plaine words to haue tempted Abraham : And Rabbi Tanchum wittily obserues that Abrahams two great temptations begin both with one straine , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Get thee gone . The first , Get thee gone out of thy country from thy kind●ed and fathers house , Gen. 12. the second Get thee gone to the land of Moriah , and offer thy sonne Isaac vpon one of the mountaines , Gen. 22. May we not safely say here that God lead Abraham into temptation ? But as it followes , liberautt à malo , God deliuered him from the euill of the temptation , which is being ouercome . And Saint Iames saith sweetly , ( though at first he may seeme to croste this Petition ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : Brethren account it all ioy when ye fall into diuerse temptations , Iac. 1.2 . to be in temptation is ioy , for God chastiseth euery sonne that he receiueth , and yet pray lead vs not into temptation , but deliuer vs from euill : let the latter comment vpon the first , lead vs not into the euill of temptation , which in the Apostles Phrase is , suffer vs not to bee tempted aboue our strength . CAP. XXII . Septuaginta interpreters . I Will not with Clemens , Iosephus , Austen , Epiphanius , and others , spend time in locking them vp seuerally in their closets , to make their translation the more admirable : I will onely mind that : They did the worke of this translation against their will , and therefore we must expect but slipperie doing : And that appeares by them . Their additions , variations , and ( without doubt ) ouersights , may well argue with what a will they went about this businesse . It were easie to instance in thousands of places . How they adde men and yeares , Gen. 5. and 10. and 11. and 46. How they add matter of their owne heads : as how they helpe Iobs wife to skold , Iob : 2. adding there a whole verse of female passion . I must now ( saith she ) go wander vp and downe , and haue no place to rest in : and so forth : And so Iob 1.21 . Naked came I out of my mothers wombe , and naked shall I returne thither , the Lord hath giuen and the Lord hath taken away , euen as pleas●th the Lord , so come things to passe , blessed be the name of the Lord , which clause ( euen as pleaseth the Lord so come things to passe ) is not in the Hebrew but is added by them , and so is it taken from them into our common prayer booke , in that pa●t of the manner of buriall . To trace them in their mistakes is pretty , to see how their vnpricked Bible deceiued them . As to instance in one or two for a tast . Hebrew . Gen. 15.11 . It is said , that the birds light vpon the carcasses , and Abraham droue them away : in He●rew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vaijashhebh . Iudges 5.8 . The Hebrew saith , they choose new gods , then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lahhem shegnarim , was warre in the gates . Iudges 7.11 . The Hebrew saith , and hee and Phurah his seruant , went downe to the quarter ( or side ) of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hhamushim the armed men . Septuag . They reade in stead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vajashhebh hee droue them away , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vajeshhebh , hee sate by them : and of this Saint Austen makes goodly Allegories . They say , they chose new gods , as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lehhem segnorim , * barly bread . They say : he and his seruant Pharah went downe to the quarter of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hhamishim , fi●ty men . Thus doe they vary in a world of places , which the expert may easily see and smile at . I omit how they vary names of men and places . I will trouble you with no more but one , which they comment as it were to helpe a difficulty . 1. King. 12.2 . It is said of Ieroboam that hee dwelt in Egypt , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vaijeshhebh bemitzraijm . 2. Chron. 10.2 . It is said that he re●urned from Aegypt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vaijashobh mimmitzraijm . The septuagint heales this thus ▪ thus translating 2. Chron. 10.2 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : And he ( had ) dwelt in Aegypt , and he returned out of Aegypt . Such is the manner of that worke of the Greeke : Now to examine the Authoritie of this wee shall find it wonderfull : That some of the Iewish Synagogues read the old Testament in Greeke and not in Hebrew , Tertullian seemeth to witnesse . But those were Iewes out of Canaan : for they were not so skilfull in the Greeke tongue in Canaan , for ought I can find , as to vnderstand it so familiarly : if they had beene , I should haue thought the septuagint to bee the booke that was giuen to Christ in the Synagogue Luke 2.17 . Because his text that he reades , does nearer touch the Greeke then the Hebrew : But I know their tongue was the Mesladoed Chaldee . The greatest authority of this translation appeareth , in that the holy Greeke of the new Testament doth so much follow it . For as God vsed this translation for a Harbinger to the fetching in of the Gentiles , so when it was growen into Authority by the time of Christs comming , it seemed good to his infinite wisdome to adde to its Authority himselfe , the better to forward the building of the Church . And admirable it is to see with what sweetnesse and Harmony the New Testament doth follow this translation , sometime euen besides the letter of the old , to shew that he that gaue the old , may and can best expound it in the new . CAP. XXIII . The Septuagint ouer-authorized by some . SOme there were in the Primitiue Church , like the Romanists now , that preferred this translation of the Greeke ( as they do the vulgar Latine ) before the Hebrew fountaine : Of these Saint Austen speakes , of their opinion herein , and withall giues his owne in his fifteenth booke de Ciuitate Dei , Cap. 11.13.14 - where treating of Methushelahs liuing foureteene yeares after the flood , according to the Greeke translation : Hence came ( saith he ) that famous question , where to lodge Methuselah all the time of the flood : Some hold ( saith he ) that he was with his father ( Enoch ) who was translated , and that he liued with him there , till the flood was past . They hold thus , as being loath to derogate from the ●uthority of those bookes , quos in autori●atem celebriorem suscepit ecclesia , which the Church hath entertained into more renowned Authority : And thinking that the bookes of the Iewes rather then these , do mistake and erre . For , they say that it is not credible that the seuentie Interpreters , which translated at one time , and in one sense , could err , or wouldly or erre , where it concerned them not : But that the Iewes , for enuy they beare to vs , seeing the Law and Prophets are come to vs by their interpretation , haue changed some things in their bookes , that the Authority of ours might be lessened . This is their opinion . Now his owne he giues Cap. 13. in these words . Let that tongue be rather beleeued , out of which a translation is made into another by Interpreters . and in Cap. 14. The truth of things must be fetched out of that tongue , out of which , that that we haue , is interpreted . It is apparent by most of the Fathers both Greeke and Latine , how they followed the Greeke , though I thinke , not so much for affectation as for meere necessity , few of them being able to reade the Bible in Hebrew . I will conclude with Clemens Alex. his reason , why God would haue the Bible turned into Greeke . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 [ viz. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Strom. 1. Pag. 124. That is , For this were the Scriptures interpreted , in the Grecians tongue , that they might haue no excuse for their ignorance , being able to vnderstand ours ( scriptures ) if they would . CAP. XXIIII . Phrases taken from Iewes in the New Testament . THese Phrases are by the great Broughton called Talmudicke Greeke , when Iewish and Talmudicall Phrases are vsed in holy writ : Such is Gehenna frequent in all Rabbins . Maranatha 1. Cor. 16.22 . the bitter excommunication . The world to come , so often vsed in the Gospell , and nothing more often among the Iewes and Chaldees . Raka Mat. 5.22 . of which see Cap. 19. Iannes and Iambres , 2. Tim. 3.8 . whose names I find in the Chaldee Paraphrast with very little difference , and a goodly legend of them . As in Exod. 1.15 . Pharaoh slept and saw in his dreame , and behold all the land of Egypt was put in one scale and a * young lambe in the other scale , and the lambe waighed downe the scales of himselfe , * out of hand he sends and calls all the sorcerers of Egypt , and tells them his dreame : Out of hand Ianis & Iimbres chief of the sorcerers opened their mouthes and said vnto Pharaoh : there is a child to be borne of some of the congregation of Israel , by whose hands all the land of Egypt shal be wasted , therfore the King consulted with the Iewish midwiues , &c. And in Exo. 7.11 ▪ He cals them Ianis and Iambres . And that you might the better vnderstand who these two were , the Hebrew comment vpon the Chaldee text saith , they were schollers for their art of enchanting to the noble wizard Balaam : and so he fetches Zophar for authority to maintaine them ▪ And to proue Ianis and Iambre● ●her very constant enemies and opposers to Moses , or else very good dutifull schollers to Balaam , the Chaldee saith that these two were the two seruants that went with Balaam , Num. 22.22 . when he went to curse Israel . Beelzebub , or as the New Testament Greeke calls it Beelzebul , is a wicked phrase vsed by the Iewes of Christ , Mar. 3.22 . and elsewhere . Now whether this change of the last letter were among the Iewes accidentall or of set purpose , I cannot determine . Such ordinary variation of letters , without any other reason , euen vse of euery country affoords . So Reuben is in the Syrian called Rubil , Apoc. 7.5 . So the Greeke and Latine Paulus , is in the Syrian Phaulus , in Arabian Baulus . But some giue a witty reason of l in Beelzebul , that the Iewes in derision of the Ekronites god Baalzebub ( which was a name bad enough , the god of a flie ) gaue him a worse , Baalzebul , the god of a Sir-Reuerence , for so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies in Chaldean . To omit any more Iewish Phrases honoured by the New Testament vsing them , this very thing does shew , the care is to be had for the right reading of the Greeke , since so many idiomes and so many kinds of stile are vsed by it . CAP. XXV . Niniuehs conuersion : Ionah 3. THe booke of Ionah is wholly composed of wonders . Some hold Ionah to be wonderfull in his birth . As that he should be the sonne of the Sarepta widow , whom Eliah raised to life : And because the mother of the child said , Now I know that the word of God in thy mouth is true , therefore he is called Ben Amittai , the sonne of my truth : whether the story may be called Ben Amittai , or a true storie , let the reader censure , by the two townes of Sarepta and Gath-hepher . Howsoeuer Ionah was wondrous in his birth , I am sure he was wondrous in his life . A Prophet , and a runnagate , before his shipwracke , a man drowned , and yet aliue , in his shipwracke , and a Preacher of repentance , and yet a Repiner at Repentance , after . The least wonder in the booke is not the conuersion of Niniueh . It was a great wonder ( as D. Kimchi saies ) that Ionah was in the belly of the fish three daies and three nights and yet liued . And it was another wonder that he was not stupid but continued in his senses and intellectuals and prayed : And do but well consider it , and it will appeare almost as great a wonder , that Niniueh so great a town , so long wicked , in so short time should be conuerted . To say as Rabbi Ioshuah doth , that the men of the ship were got to Niniueh , and had told all the occurrence about Ionah , how they had throwen him ouer hatches , and yet he it was that was among them , and therefore they beleeued the sooner , as it is without Authority , so doth it lessen the wonder of the townes conuersion . Ionah an vnknowne man , of a forraigne people , to come into so great a City with a Fourty dayes and Niniueh shall be destroyed , was strange . But for the King vpon so short a time , to send a cryer to proclaime repentance , is as strange if not stranger . Ionah proclaimes the towne shall bee destroyed , the King ( in a manner ) proclaimes , the towne shall not bee destroyed , by proclaiming the meanes how to saue it , Repentance . To say as * Aben Ezra does , that because the City is called Gnir gedholah leelohim , a great citie of God , that therfore they feared God in old time , but now in Ionahs time began to do euill , is still to lessen the wonder , about their conuersion : a stranger repentance then which the world neuer saw . The old world had a time of warning , of yeares , for Niniuehs houres , and yet eat and drunke till the flood came , and then in the flouds of many waters , Repentance and Prayers would not come neere God , Psal. 32. Faire warning had Sodome by the preaching of Lot , whose righteous soule they vexed , and would not repent , till their Hell ( as it were ) began from heauen , and fire and brimstone brought them to the lake of fire and brimstone : and when the wicked seed of him that derided his fathers nakednesse , perished for their naked beastlinesse , and their flames of lust brought them to flames on earth and in hell . The men of Niniueh shall rise vp in iudgement against the generation of the Iewes , and condemne them , because these at the preaching of Ionah repented , and they not for the preaching of a greater then Ionah , that was among them . When the Master of the vineyard sent his seruants , nay his owne sonne , they put him to death . In the conuersion and deliuerie of Niniueh I cannot but admire a double mercy of God , who ( to vse a fathers words ) sic dedit penitentibus veniam , qui sic dedit peccantibus penitentiam : who was so ready vpon their repentance to grant them pardon , who was so ready vpon his threatning to giue them repentance . Other kind of entertainment ( then Ionah had ) had he , that came from Gregorie Bishop of Rome , to preach to our Realme of England . The passage of which story our countriman Bede hath fully related . That when Austen had preached the Gospell to the King , and dehorted him from his irreligious religion : your words ( saith the King ) are good , but I haue beene trained vp so in the religion I now follow , that I cannot forsake it to change for a new . This argument too many superstitious soules ground vpon in these dayes , choosing rather to erre with Plato , then to follow the truth with another . Desiring rather to be , and being as they desire , of a false religion , then to forsake the profession of their Parents and Predecessors . Not refusing ( like good fellowes ) to go to hell for company , rather then to heauen alone . Such a boon companion was Rochardus king of the Phrisons : of whom it is recorded , that whereas a Bishop had perswaded him so farre towards Christianity , as that he had got him into the water to baptize him : the king there questions , which way his forefathers went , which died vnbaptized , whether to heauen or hell ? The Bishop answers , that most certainely they were gone to hell . Then will I go the same way with them ( saith the wicked king ) and pulls backe his foot out of the water , and would not bee baptized at all . Hoc animus meminisse horret luctuque refugit . CAP. XXVI . Of the Iewes Sacraments , Circumcision , and Passeouer . BOth these Sacraments of the Iewes were with bloud : both in figure : the one to carrie the memorie of Christ till he came , and the other the passion of him being come . Abraham receiued the signe of Circumcision , the seale of the righteousnesse of faith which he had when he was vncircumcised : Rom. 4. The Israelites receiued the institution of the Passeouer in Aegypt : Exod. 12. I will not stand to allegorize these matters , of the time and manner of receiuing these two , but onely of the things themselues . Circumcision giuen in such a place is not for nothing : but in the place of generation , it is giuen Abraham , as a seale of his faith , that he should be the father of all those that beleeue , Rom. 4. And especially a seale to him of Christs comming from those loines neere to which his circumcision was . And appertaining to this I take to be the oath that Abraham giues his seruant , and that Iacob giues Ioseph , with their hands put vnder their thighes * not to sweare by their circumcision , but by Christ that should come from those thighes . Circumcision was also vsed for distinction of an Israelite , at the first : and hence were they distinguished ; but in time , Ismael had taught his race so much , and Aegyptians , Phaenicians , Arabians , and the countries about them grew circumcised . So was Pythagoras circumcised , that he might haue accesse to the recluse misteries of the Aegyptians religion . Circumcision was also vsed with the Iewes as Baptisme with vs , for admission into the Church of Israel . And it was Gods expresse command that the child on the eight day should be circumcised . And on that day more then any other ( saith Saint Austen ) to signifie Christs resurrection , who rested the weekes end in the graue , and rose on the eight day : And if Aristotle say true , one may giue a reason , why not before the eight day : because a child for the seuen dayes is most dangerous for weakenesse . A stranger was so admitted to their congregation : Exod. 2.48 . And of this does Rabbi Eliezer fantastically expound that verse in Ionah 1.16 . Then the men feared the Lord exceedingly , and offered sacrifice : whereupon the wandring Iew saith thus . As soone as the mariners saw ( when they drew neere to Niniueh ) all the wonders that the blessed God did to Ionah , they stood and cast euery one his gods into the sea . They returned to Ioppa , and went vp to Ierusalem , and circumcised the flesh of their fore-skin , as it is said . And the men feared the Lord exceedingly , and sacrificed sacrifices : what sacrifice ? but this bloud of the circumcision which is as the blood of a sacrifice : And they vowed to bring euery one his wife and children , and all that he had , to feare the Lord God of Ionah : and they vowed and performed . This was indeed the way to admit proselytes , by circumcision , but in Salomons time , when they became Proselytes by thousands , they admitted them by Bap●●sme or washing as ●ome Iewes doe witnesse . Whether the neglect of Circumcision ( as I may so tearme it ) in the wildernesse , were meerely politicke , because of their more fitnesse , for any moments remoouall , and march , or whether some mysterie were in it I will not decide . Nor need I relate how the Iewes vse to circumcise their children , for the great Buxtorfius hath punctually done it : Nor can I relate how highly the Iewes prize their Circumcision , for one might gather volumes out of them vpon this subiect . For they consider not , that he is not a Iew , which is one outward : neither is that circumcision which is outward in the flesh . But he is a Iew which is one within , and the circumcision is of the heart in the spirit , not in the letter , whose praise is not of men but of God. CAP. XXVII . Of the Passeouer . THe Passeouer was a full representation of Christs passion : though to the Iewes the Passeouer was more then a meere shadow . To run through the parts of it might bee more then copious : A word and away . At the Passeouer the begining of the yeare is changed . So At Christs Passouer the beginning of the week is changed . The Passeouer was either of a lamb , to signifie Christs innocencie , or of a Kid , to signifie his likenesse to sinfull flesh : as Lyranus . The Lambe , or Kid was taken vp and kept foure dayes , to see whether he were spotlesse : and ( it may be ) to scoure and cleanse himselfe from his grasse . The Passeouer slaine at euen . So Christ slaine at euen . His bloud to be sprinkled with a bunch of hysope . CHRISTS bloud sprinkled : And of this I thinke Dauid may bee vnderstood : Psal. 51. Cleanse me with Hysope . That is , besprinkle mee with the bloud of the true Paschall Lambe Iesus Christ. He was to bee rosted with fire . So Christ tried with fire of affliction . These parts were to be roasted . His Head So was CHRIST tortured . His head with thornes . His legs His hands & feet with nails . His inward parts . His inwards , with a speare . Their eating of him , as it concerned the Israelites in their estate , so may it instruct Christians for the eating of the true Passeouer , the Lords Supper . The Passeouer eaten Without leauen So the Sacrament of the supper to bee eaten Without leauen of malice . With bitter herbs . With bitter repentance . With loins girt . With resolution of amendment . With feet shod . With preparation to walke better . With staf in hand . Lea●ing on the staff of true faith In hast . Hasting to leaue this worldly Aegipt . Thus was the Passeouer first eaten in Aegypt : after which all Aegypt is strucke , with death of the first borne , and the Aegyptians are now punished with death of their Children for murthering Israels children . This night was ill to them , but the night in the Red Sea was worse . At the death of a lambe Aegypt is destroyed Israel deliuered . So by the death of a lamb Hell is destroyed . Mankinde deliuered When Israel comes out of Egypt , they bring vp with them Iosephs bones , and so as hee brought them downe thither , so they bring him vp thence . So when Christ comes vp out of his graue , hee brings dead bones with him , by raising some out of their graues : I cannot thinke it idle , that the Passeouer was at night , and that S. Paul saith , the Israelites were baptized in the sea , which was also by night , and in the cloud : but to shew that these sacraments of Israel looked for a dawning when the true light , which they foresignified should appeare . The Iewes do find thirteene precepts negatiue and affirmatiue about the keeping of the Passeouer . 1. The slaying of it . Exod. 12.6 . 2. The eating of it . 8. 3. Not to eate it raw or boiled . 9. 4. Not to leaue ought of it . 10. 5. The putting away of leauen . 15. 6. The eating of vnleauened bread . 18. 7. That leauen be not found with them . 19. 8. Not to eate ought mixt with leauen . 20. 9. An Apostata Iew not to eate it . 43. 10. A stranger not to eat it . 45. 11. Not to bring forth the flesh of it . 46. 12. Not to breake a bone of it 46. 13. No vncircumcised to eate of it . 48. How variously they comment vpon these as they doe vpon all things , and how ouercurious they be in obseruing these as they doe all things , their writings do witnesse . Their folding of their bitter hearbes , their three vnleauened cakes , their water , and salt , their searching for leauen , their casting forth of leauen , and their cursing of leauen , their graces ouer their tables , their prayers ouer their hands as they wash them , their words ouer their vnleauened bread , their remembring how they liued in Aegypt , and came out , their words ouer their bitter hearbes , their Passeouer Psalmes the 113. and 114. all these and their other Ceremonies are set downe accurately in their Common prayer booke , which I would not haue denied to the reader in English , both for his recreation , satisfaction , and some instruction , but that I know not whether I should actum agere : doe that which some one hath done before . And besides I write these things not as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , not set studies , but stolne houres , employing my idle houres to the writing of these studies , that I may witnesse to some , that my whole time is not idle . But it may be I may seeme more idle in thus writing , then if I had beene idle indeed : to them that thinke thus , I can onely answer : It is youth : Age may doe better . CAP. XXVIII . Of the Confusion of Tongues . THat the world from Babel was scattered into diuerse tongues , we need not other proofe , then as Diogenes proued that there is motion , by walking : so we may see the confusion of languages by our confused speaking . Once all the Earth was of one tongue , one speech , and one consent , for they all spake in the holy tongue wherein the world was created in the beginning ( to vse the very words of the Chaldee Paraphrast and Targ. Ierusal . vpon Gen. 11.1 . ) But pro peccato dis●entionis humanae ( as saith Saint Austen ) for the sin of men disagreeing not onely different dispositions , but also different languages came into the world . They came to Babel with a disagreeing agreement , & they come away punished with a speechles speech . They disagree among themselues , cum quisque principatum ad se rapit , while euery one striues for dominion ( as the same Austen ) They agree against God in their Nagnauad lan Siguda , &c. We will make our selues a Rendevouz for Idolatrie ( as the same Ieruselamy . ) But they come away speaking each to other , but not vnderstood of each other , and so speake to no more purpose , then if they spake not at all . This punishment of theirs at Babel , is like Adams corruption , hereditary to vs , for we neuer come vnder the rod at Grammar schoole , but we smart for our Ancestors rebellion at Babel . Into how many countries and * tongues those Shinaar rebells were scattered is no lesse confused worke to find out , then was theirs at the tower . So diuerse is the speech of men , about the diuersitie of speech , that it makes the confusion more confused . * Euphorus and many other Historians say , that the nations and tongues are 75. listening to the voice of Moses , which saith , all the soules that came into Egypt out of Iacob were 75. But in truth the naturall Dialects ( of speech ) appeare to be 72. as our Scriptures haue deliuered . Thus saith Clemens Alexandrinus : of whose conceit herein I must for my part say , as Saint Ambrose saith of Aaron about the golden calfe . Tantum Sacerdotem , &c. So great a scholler as Clemens I dare not censure , though I dare not beleeue him . The Iewes with one consent maintaine , that there are iust 70. nations & so many tongues . So confident they are of this , that they dare say , that the 70. soules that went with Iacob into Egypt were as much as all the 70. nations of the world . Ierusalems schooles rang with this Doctrine , and the children learned to high-prize themselues from their fathers . A stately claime was this to Israel , but the keeping of it dangerous . Men of the 70. nations would not be so vnderualued by one people . Therefore when Israel wanted strength to keepe this challenge , they do it by sleight . And so it is the thrice-learned Master Broughtons opinion , that the Septuagint when they were to translate the Bible , and were to speake of the seuenty soules of Iacobs house , they durst not put downe the iust number of seuenty , least tales should haue beene told out of their schooles ( concerning their scornefull doctrine ) and when the rumour and the number should both come to the King of Egypt , the meet number might maintaine the truth of the rumour , and by both they might incurre danger , therefore they added fiue more , to spoile the roundnesse of the summe , and Saint Steuen followes their translation : Then Ioseph sent and called his father Iacob , to him and all his kinred , euen 75. soules . Act. 7.14 . As the Iewes seeke to retaine this their assumed dignity ouer the seuenty nations by this sleight , so doe they maintaine their tenent of iust seuenty nations by a double reason . First , they count polls in the plaine of Shinaar , as Moses did in the wildernesse , and they find in the tenth of Genesis iust seuenty men , and therefore by necessarie consequence , iust seuenty nations . The Chaldee vpon these words of God , Gen. 11.5 . Come let vs go downe : * looses the sweet mysterie of the Trinitie , but finds I know not how many strange fancies : for thus he descants . The Lord said vnto the seuenty Angells that are before him , come now let vs go downe , and confound there their tongue , that a man shall not vnderstand his fellow . And a little after he saith , And with him ( that is , with God ) were seuenty Angells according to the seuenty nations . I doubt not but the tenth chapter was his ground for so many men , but I know not where he should find so many Angels . Seuenty men are indeed named in the tenth chapter , but were all those at Babel ? And if they were , must those seuenty needs speake seuenty tongues ? A whole dozen of them , Canaan and his eleuen sonnes sit down close together , in , or ( at least ) not farre out of the small compasse of Canaan : where they all differed not , ( if any at all did ) in language , being seated so nigh together . That Edomites , Moabites , Amalekites , and Ammonites spake not Hebrew , is * Theodorets opinion , but that all these , and Canaan differed in maternall tongues , before Israel planted it , I cannot conceiue . Nay , that Canaan spake Hebrew before Ioshua came there , I could be perswaded to beleeue for three reasons . First : the old names of Canaan townes are significant in Hebrew : Iebus , troden downe , by Heathens then , as it is now by the Turkes , Kirjatharbang , the City of arbang : Iosh. 14.15 . Iericho , he shall smell it , the City of Palme-trees . The sinfull City Zeboim hath in the text a faire Hebrew name , Zebhiim , that is , the Roes , a name too good for so bad a towne , therefore the margin giues it another name , Zebhojim . Infinite it is to trace all Hebrew-Canaanitish names , who will may trie at pleasure and leasure . S●condly : Sure I am , that one chief towne in Canaan ( if not then also as afterward the chiefest ) that is Ierusalem , was Hebrew when it was gouerned by Melchizedek or Sem : who were all one , as the * Chaldees , * Iewes , and most Christians do hold . Then did Sem make Canaan a seruant [ Gen. 9.26 . ] vnder his rule , and I doubt not but vnder his tongue also . Thirdly . I see that a woman Rahab , vnderstands the Hebrewes at the first sight , and speakes to them ( for ought wee finde ) without interpreter . I find the Amorites and Sidonians differing in the name of Hermon , one calling it Sirion , and the other Shenir , Deut. 3.9 . But I see not , but both the Hebrewes , and some Canaanites agree in the name Hermon . This groundworke then of seuenty mens being named in the tenth of Genesis to import necessarily seuenty tongues in the eleuenth chapter , I cannot entertaine : yet referre my selfe to better iudgement . The second reason ●or seuenty tongues they fetch out of Moses : Deut. 32.8 . from these words : when the most high diuided to the nations their inheritance , when he separated the sonnes of Adam , he set the bounds of the people , according to the number of the children of Israel . What all Iewes thought and gathered from that place , let two speake for the rest : Those be Ionathan ben Vzziel , and Rasi . Ionathan reades the verse in Chaldee thus , when the highest gaue possession of the world to the people that descended of the sonnes of Noah : when he deuided letters and tongues to the sons of men , in the age of the diuision , &c. at that time he sets the bounds of the nations , according to the number of the soules of Israel that went downe into Egypt . Thus the Chaldee . Rasi comments to the same purpose in these words : when the holy-blessed-he gaue to those that prouoked him , the portion of their inheritance , he ouerwhelmed and drowned them . When he scattered the generation of the diuision , it was in his power to haue passed them out of the world , yet did he not so , but sets borders of the people . He reserues them , and does not destroy them . ( According to the number ) for the number of the children of Israel , which were to come of the sons of Sem , and according to the number of the seuenty soules , of the sonnes of Israel that went downe into Egypt : ( Hee set bounds of the People ) Seuenty tongues . Thus farre the Rabbin : Who is so confident of this number of seuenty languages , that he saith , there were men of the seuenty nations in the ship with Ionah , Ionah 1. Thus is the Iewes current for seuenty , the * Greekes for seuenty two , vpon what ground I know not , vnlesse the two Cainans in Gen. 10. in the Greeke Bible , make vp this number to them . Some linguists haue summed vp the vsuall tongues and Dialects , but seuenty or seuenty two maternalls I neuer saw . Moderne tongues are like the old ship Argo , patched vp with so many peeces , that it is hard to tell which is a peece of old Argo . CAP. XXIX . Of letters . THat the Hebrew tongue was from the foundation of the world , none denie , but whether the letters be so ancient , some question . Some hold that those letters that God wrote with his owne hand in the two tables , were the first letters that euer were written . The studious Pliny thinkes , that among the Assyrians , letters haue beene alwayes , but Gellius thinks they were inuented in Egypt by Mercury , and others think among the Syrians . If we examine Pliny well , we shall find him true in the first and last , howeuer in the middle . If the Assyrian tongue were the Chaldee tongue ( as most like it was ) then were those letters from the beginning of the world : the Hebrew and Chaldee letter , being all one , vnlesse the Assyrian differed from both . If you take Syrian in the sence that Theodoret does for Hebrew , then Pliny speakes true , that letters were first among the Syrians . For Theodoret calls the Hebrew tongue Syrian , as the Gospell calls the Syrian tongue Hebrew , Ioh. 19.20 . But Pliny concludes that Cadmus first brought letters into Greece out of Phaenicia . Iustin Martyr saith , that Greece thinkes so her selfe . Athanasius holdeth the Phaenicians for the first inuentors of letters . That the Phaenicians and Syrians first found out letters , is a receiued opinion in Clemens Alexandrinus . Eupolemus thinkes that the Phaenicians receiued Grammar from the Iewes , and the Greeks from the Phaenicians . And Euphorus thinks that Cadmus was hee that conueyed them . Chaerilus in Eusebius makes Phaenicians and Iewes all one . For he nameth Iewes in Xexes armie , and names their tongue the Phaenician , his words be these : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . In English thus . A wondrous people marcht behind along : Their Dialect was the Phaenician tongue . On hill of Solymae they dwelt : thereby A spacious lake not farre remote doth lie . These Phaenicians ( if you will call them so ) or Iewes , were the first that had letters . But the Iewes were not Phaenicians indeed nor their tongue the same , yet for bordering of their Countries , the Poet makes them all one . The Phaenician is not now to be had , vnlesse the * Punick or Carthaginian , and Phaenick or Phaenician , were all one ( which most like they were ) And then some few lines of the tongue are to be found in Plautus his Paenulus , which as Paraeus saith , can little or nothing be made off . Eusebius speakes of Sancuniathou , that wrote the Phaenician history in the same tongue , but more of the language he saith not : But to the matter . That letters were so long in vse before the giuing of the Law , I am induced to beleeue vpon these reasons . First Iosephus is of this mind , that letters were before the flood . And the Scripture cites Enochs prophecie , which whether it were written by him or not , is vncertaine : yet if there were any such thing , those many places which we find of it in Tertullian , Clemens , and others , do argue , that so much could not punctually bee kept by word of mouth . A second reason to mooue mee to thinke of letters before the giuing of the Law is , to thinke of Iosephs accounts in Egypt , which seeme almost impossible without writing . Thirdly : But omitting that , I cannot see how all arts and sciences in the world should then flourish , as ( considering their infancy ) they did without the groundworke of all learning , letters . Fourthly : Againe for the Iewes , vpon the writing of the law to be put to spelling ( as they that had neuer seene letters before ) and not to be able to reade it , had beene a law vpon the law , adding to the hardnesse of it . Fiftly : Nor can I thinke , that when Moses saith , blot me out of thy book that hee taketh the Metaphor from his owne bookes ( which it is probable he had not yet written ) but from other bookes which were then abounding in the world . Sixtly : the Egyptian Chronicles of so many thousand yeares in Diodorus and Laertius , I know are ridiculous ; yet their carefulnesse of keeping Records I haue euer beleeued . The Greekes were boyes to them , as it is in Plato , and Moses was scholler to them or their learning . Act. 7. Now I cannot thinke that this their exceeding humane learning was kept onely in their braines , and none in writing . Nor do I think that if it were written , that it was decyphered onely in their obscure Hieroglyphicks , but that some of it came to ordinary writing of familiar letters CAP. XXX . Of the Hebrew tongue . WHo so will goe about to commend the Hebrew tongue , may iustly receiue the censure , that he of Rome did , who had made a long booke in the praise of Hercules : This labour is in vaine , for neuer any one dispraised Hercules . Other commendations this tongue needeth none , then what it hath of its selfe , namely , for Sanctitie it was the tongue of God , and for Antiquitie it was the tongue of Adam : God the first founder , and Adam the first speaker of it . In this tong were laid vp the mysteries of the old Testament . It begun with the world and the Church , and continued & increased in glory , till the captiuitie in Babel , which was a Babel to this tongue , and brought to confusion this language , which at the first confusion , had escaped without ruine . At their returne , it was in some kinde repaired , but farre from former perfection . The holy Scriptures veiwed by Ezra , a scribe fit for the kingdome of heauen , in whose treasure were things new and old . In the Maccabean times all went to ruine , language and lawes and all lost : and since that time to this day , the pure Hebrew hath lost her familiaritie , being onely knowne by schollers or at least not without teaching . Our Sauiours times spake the Syrian , Kepha , Golgotha , Talitha , and other words do witnesse ; In aftertimes the vnwearied Masorites arose , helpers to preserue the Bible Hebrew intire , and Grammarians helpers to preserue the Idiome aliue ; but for restoring it to the old familiaritie , neither of them could preuaile . For , the Iewes haue at this day no abiding citie , no Common wealth , no proper tongue , but speake as the countries wherein they liue . This whereof they were once most nice is gone , and this groat they haue lost . As the man in Seneca that through sicknes lost his memorie , and forgot his own name ; so they for their sin haue lost their language , and forgot their own tongue . Their Cain-like wandring , after the murther of their brother , according to the flesh , Christ Iesus , hath lost them this precious marke of Gods fauour , and branded them with a worse marke : Cauterio conspirationis antiquae , as saith Saint Bernard in another case . Before the confusion of tongues all the world spake their tongue and no other , but since the confusion of the Iewes , they speake the language of all the world , and not their owne . And that it is not with them so , onely of late , but hath been long ; Theodoret beareth witnesse in these words ▪ Other nations ( saith he ) haue their children speaking quickly in their owne mother tongue . Howbeit , there are no children of the Hebrewes who naturally spake the Hebrew tongue , but the language of the countrie where they are borne . Afterward when they grow vp they are taught the letters , and learne to read the holy Scripture in the Hebrew tongue . Thus Theod. in quaest . on Gen ▪ 59.60 . About this their training vp of their children , and growth of men , in their owne tongue and learning : a Rabbin hath this saying in Pirke Auoth . Perek . 1. Ben He He saith . At fiue yeares old for the Scripture , at ten for Mishneh , at thirteene * for the Commandements , at fifteene for the Talmud . At eighteene for Mariage , at twentie for Seruice , at thirtie for Strength , at fortie for Vnderstanding , at fiftie for Counsell , at sixtie for Old age , at seuentie for Gray haires , at eightie * for Profoundnesse , at nintie for Meditation , at one hundred he is as dead and past and gone out of the world . The Iewes looke for a pompous kingdome , when Messias the Sonne of Dauid shall come , whom they watch for euerie moment till he come , as it is in the 12. Article of their Creed , in their common prayer booke . Hee shall restore them ( as they hope ) a temporall kingdome ( and of that minde , till they were better taught , were the Apostles , Acts 1.6 . ) and then their tongue shall reuiue againe , as they surmise . But the diuine Apocaliptick writing after Ierusalem was ruined , might teach them what the second Ierusalem must be , not on earth but from heauen , Apoc. 21 , 2. But to returne to their tongue . The characters , we now haue the Hebrew tongue in , Scaliger thinkes are but of a latter hatch , and not the same that the Iewes vsed from Moses , till the destruction of the temple . For , that they vsed the Phaenician or Cananaean character , which now is called the Samaritan . How truely I referre to the Readers iudgement . The character wee now haue is either a set or a running letter : the first , the Bible is ordinarily Printed in , in the latter the most of the Rabbins . The whole tongue is contained in the Bible , and no one booke else in the world , containes in it a whole language . And this shewes that the Scripture speakes to all sorts of people , since it speakes of all sorts of things . This language is ( as God said the Iewes should bee , if they would keepe his Law. ) A lender to all , and a borrower of none . All tongues are in debt to this , and this to none . The Easterne most especially must acknowledge this . Some men in the East ( saith Origen ) reserue their old speech , ( meaning by likelihood the Hebrew ) and haue not altered it , but haue continued in the Easterne tongue , because they haue continued in the Easterne countries . No Easterne tongue that I haue heard of , is Hebrew now , so that what to say to Origen I cannot tell , vnlesse he meane that those that haue continued in the East , haue kept neerest this holy tongue , because neerest the holy land : this to be true is knowne to the meanest learned . In their speech it is apparent , and by their writing confirmed . All of them haue learned from the Hebrew , to write from the right hand to the left ( or as we vsuall call it in England , to write , and reade backward : ) The China and Iapan writing excepted , which is indeed from the right hand to the left , but not with the lines crossing the leafe as other tongues doe , but the lines downe the leafe . A strange way by it selfe . Againe , most of the Easterne tongues do vse the Hebrew character for quicke writing , or some other end . The Chaldee letter is the verie fame . The Syrian though it haue two or three kinds of its owne , yet is content sometime to take vpon it the Hebrew character . The Arabian doth the like , especially the Iewes in Turkie vse in hatred of Mahumetans , to write downe their matters of Religion ; in the Hebrew character , though in the Arabian tongue . So do the Christian Arabians for the same cause in their holy things , vse the Arabian tongue , but Syrian letter . And I take a place in Epiphanius to be meant to this purpose , also about the Persian tongue . His words out of another are these . The Persians besides their owne letters do also vse the letters of the Syrians : as in our times many nations vse the Greeke , though almost euery nation hath a proper character . I referre to the Reader to iudge whether hee meane not that the Persians ( as other countries about them did , ) did vse the Hebrew character for their quicke writing : which is called Syrian by Theodoret. To speake of the grace , and sweetnesse , and fulnesse of the Hebrew tongue , is to no purpose to relate , for euen those that cannot reade this tongue haue reade thus much of it . CAP. XXXI . Of Vowels . EAsterne tongues , especially the Hebrew and her three Dialects , Chaldee , Syrian , and Arabian , are written sometimes with vowells , somtimes without : with , for certainty , without , for the speedier writing : we haue Hebrew Bibles of both kinds . The Septuagint it seemes translated by the vnpricked Bible , as S , Hierome in his commentary vpon the Prophets seemeth to import , & as to any one that examineth it is easie to find . Instead of all other places in Gen. 4.7 . it is apparant : where the seuenty Translators reseruing the letters haue strangely altered the vowels . The Hebrew hath it thus . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Halo in tetibh Seeth , weim lo tetibh , lappethahh robhets , which is is in English thus : If thou do well shalt thou not be accepted ? and if thou do not well , sinne lieth at the doore : they translate it as pointed thus : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Halo im tetibh seeth , weim lo tetibh lephatteahh hhatatha rebhats . Which is : If thou do well in offering and do not well in diuiding thou hast sinned , be quiet . This , follow with one consent , the Greeke and many of the Latine Fathers : They could not thus translate , because they knew not the text , or because they wanted pointed Bibles , but on set purpose to hide pearles from swine ( as the best learned think . ) But that they did alwayes misse on set purpose ( where they missed ) their many lapses seeme to deny : but somtime they mistooke the vnpricked text , and so misconstrued . A vowelled Bible they might haue had but would not . Some there bee that thinke the vowels of the Hebrew , were not inuented for many yeares After Christ. Which to mee seemeth to be all one , as to deny sinewes to a body : or to keepe an infant vnswadled , and to suffer him to turne and bend any way till hee grow out of fashion . For mine owne satisfaction I am fully resolued , that the letters and vowels of the Hebrew were as the soule and body in a child , knit together at their conception and beginning : and that they had both one Author . 1. For , first a tongue cannot bee learned without vowells , though at last , skill and practice may make it to be read without . Grammar and not nature makes men to do this , and this also helped out with the sence of the place we read . 2. That Masorites should amend that which the Septuagint could not see , and that they should read righter , then the other ( who were of farre greater Authority ) I cannot beleeue . 3. Our Sauiour in his words of one Iota and one small kerai not perishing from the law , seemes to allude to the least of the letters , Iod , and the least vowell and accent . 4. Lastly , it is aboue the skill of a meere man to point the Bible ; nay , scarsely a verse as it is . The ten Commandements may puzzle all the world for that skill . CAP. XXXII . Of the Language of two Testaments . THe two Testaments are like the Apostles at Ierusalem ( when the confusion of tongues at Babel was rerecompensed with multiplicitie of tongues at Sion ) speaking in different languages , but speaking both to one purpose . They differ from each other onely in language and time : but for matter the new is veiled in the old , and old old reueiled in the new . Isaiah in his vision , heard the Seraphins cry Zeh elzeh , one to another , Holy , Holy , Holy Lord God of tsebhaoth . So the two Testaments like these two Seraphins , cry Zeh el Zeh , one to another , the old cries to the new , and the new ecchoes to the old . The old cries , Holy is the Lord that hath promised , the new answers , Holy is the Lord that hath performed . The old saies , Holy is the Father that gaue the Law , the new saith , Holy is the Sonne that preached the Gospell , and both say , holy is the Holy Ghost that penned both Law and Go●pell to make men holy . The two Cherubins in Salomons Temple stood so that with their outmost wings they touched the sides of the house , and their other wings touched each other . So the two Testaments , one way touch the two sides of the house , and the other way touch each other . In their extent they read from the beginning of the world to the end , from in the beginning , to come Lord Iesus . In their consent they touch each other , with He shall turne the Heart of the Fathers to the children , Mal. 4.6 . and He shall turne the heart of the fathers to the children , Luke 1.17 . Here the two wings ioyne in the middle . Tertullian calls the Prophet Malachy , the bound or skirt of Iudaisme and Christianity , a stake that tels that there promising ends , and performing begins , that prophecying concludes , fulfilling takes place : there is not a span betweene these two plots of holy ground , the old and new Testament , for they touch each other . What do the Papists then when they put and chop in the Apocripha for Canonicall Scripture , betweene Malachi and Matthew , Law and Gospell ? What doe they , but make a wall betweene the Seraphins that they cannot heare each others crie ? What do they but make a stoppe betweene the Cherubins that they cannot touch each others wing ? What do they but make a ditch betwixt these grounds that they cannot reach each to others coasts ? What do they but remooue the land-marke of the Scriptures , and so are guilty , of , Cursed be he that remooues his neighbours marke , Deut. 27.17 . And what do they but ●●●orce the mariage of the Testaments , and so are guilty of the breach of , that which God hath ioyned together let no man put asunder . These two Testaments are the two paps of the Church from which we suck the sincere milke of the Word . One pap is not more like to another , then are these two for substance , but for language they varie in colour . The old ( as all can tell ) is written in Hebrew , but some forraigne languages are also admitted into Scripture , besides the Hebrew , as forraigne nations were to be admitted also to the Church besides the Hebrewes . A great peece of Ezra in Chalde , because takē from Chalde Chronicles . Those parts of Daniels visions that concerne al the world , are written in the Chaldee , the tongue then best known in the world , because the Chaldeans were then Lords of the world . The eleuenth verse of the tenth of Ieremie is in the same tongue , that the Iewes might learne so much of their language , as to refuse their idolatrie in their owne language . Other words of this Idiome are frequent in the Scripture : as I take two names giuen to Christ ( as Bar the sonne in Psal. 2.10 . and Hhoter the rod of Iesses stemme , Isa. 11. ) to be natiuely Chaldee words , and for that they do shew the greater mysterie : viz. that this Sonne and this Rod should belong to Chaldeans and Gentiles , as well as to Iewes or Hebrewes : Infinite it is to trace all of this nature and language . The Arabian is also admitted into Scripture , especially in the booke of Iob a man of that country : whether Philistin Phrases , and other adiacent nations Dialects , be not to be found there also , I referre to the Reader to search , and ( I thinke ) he may easily find : of the eloquence of some peeces aboue others , and the difficultie of some bookes aboue others , those that can euen read the English Bible can tell . I would there were more that could reade it in its owne language , and as it were talk with God there in his own tongue : that as by Gods mercy Iaphet dwells now in the tents of Sem , or the Gentiles haue gained the preheminence of the Iewes for religion , so they would water this graffing of theirs into this stocke , with the iuyce of that tongue , thereby to prouoke them the more to Ielousie . CAP. XXXIII . Of the New Testament Language , or the Greeke . THe Greeke tongue is the key which God vsed to vnlocke the tents of Sem to the sonnes of Iaphet . This glorious tongue ( as Tully cals it ) is made most glorious by the writing of the New Testament in this language . God hath honoured all the letters by naming himselfe after the first and the last : as Homer shewes the receit of all the Grecian ships , by shewing how many the greatest , and how few the least contained , Iauan is held both by Iewes and Christians to haue planted the Country . The tongue is likely to be maternall from Babel : The Iewes vpon Genesis the forty ninth , thinke that Iacob curseth his sons Simeon and Leuies fact , in one word of Greek Macerothehem , that is , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their swords : but all the Chaldees and other Translations render it better , their habitations , Gen. 49.5 . The ancientest Heathen Greek aliue is Homer , though the tongue was long before , and Homers subiect of Ilias treated of in Greeke verse by Euanders Wife of Arcadia , as some haue related . Homer watered the tongue , and in succeeding ages it flourished till it grew ripe in the New Testament . The Dialects of it familiarly knowne to be fiue . The Attick , the Ionick , &c. The Macedonian was something strange , as appeares in Clemens Alexandrinus , Strom. 5. Especially their deuout Macedonian , or about their oraisons : How God scattered and diuulged this tongue of the Greekes ouer the world , against the comming of Christ , and writing of the New Testament , is remarkeable . Alexander the great with his Macedonians , made the Easterne parts Grecian . The Old Testament at Ptolomaeus his request , translated into Greek , was as an Vsher to bring in the New Testament , when Iaphet should come to dwell in the tents of Sem. The Iewes vsed to keepe a mournefull fast for that translation , but as Iewes mourne , so haue Gentiles cause to reioyce . In like sort , for the preparation for the Gospell of late ( which as farre as Antichrist his power could reach , lay depressed , but not ouerwhelmed ; ) the Greeke tongue at the sacking of Constantinople by the Turkes , was sent into these Westerne climates ; that we might heare Christ speake in his owne language , without an Aegyptian to interpret to vs , as Ioseph had to his brethren : What need we now to rely vpon a Latine foundation , when we haue the Greeke purity ? Neuer did the Turke any good to Chri●tianity , but this , and this against his will , but God worketh all things for his owne glory : And we may say of the poore inhabitants of Grecia , as of the Iewes , by their impouerishing we are inriched . As Athens in old time was called the Grecia of Grecia , so the New Testament for language may be stiled the Greeke of Greeke . In it ( as vpon the crosse of our Sauiour , in the title ) are three tongues , Hebrew , Greek , and Latine . Greeke the foundation , the other two but little additions . In the Greeke Master Broughton hath giuen learned rules and examples of the kinds of it , viz. Septuagint , Talmudick , Atticke and Apostolicke . The Hebrew or Syrian ( for so that word Hebrew in the title of the crosse must bee vnderstood ) is easily found out euen in translations . Latine there is some in the Gospells , but not much . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Census for tribute . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a ward or watch : Matthew . 28.11 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 spiculator , Marke 6.27 . which word is vsed by Targum Ieruselamy in Gen. 37. of Potiphar , that hee was Rabh Sapulachtaria : Princeps spiculatorum . And some other words of the Latine tongue , which language in our Sauiours time the conquest of the Romans had scattered in Ierusalem : and in the parts adioyning , and so may one finde some Latine in the Syrian Testament : and abundance of Greeke . CAP. XXXIIII . Of the Chaldee and Syrian Tongues . THe Chaldee and Syrian tongue was once all one , as appeareth in Genesis 31.47 . Ezra 4.7 . Dan. 2.4 . In Character indeed they differed , they of Babilon vsing one kind of letter , they of Syria another : This was that that nonplust the Babilonian wizards about the writing of the wall , so that they could not read it , though it were in their owne language , because it was not in their owne letter . In after-times the very languages themselues began to vary : as the Chaldee in Daniel , and Onkelos and Ieruselamy and Ionathan , and the Syrian in the Testament doe witnesse . The Paraphrafts do much differ between themselues for purity of speech , and all far short of the Bible Chaldee . They are very full of Greeke words , and so the Syrian : a relique of Alexanders conquests : some thinke they finde some Greeke in Daniel . Montanus himselfe renders Osphaia 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all along . Foure kind of characters is the Chaldee to bee had in , or if you will the Chaldee in two , and the Syrian in two . Our Bible and Paraphrasts and Rabbins Chaldee is in the Hebrew letter , and the other kind of letter is the Samaritan . The Syrian hath either a set letter , such as we haue the New Testament imprinted in , or their running hand , such as the Maronites vse in their writing for speed : there is no great difference betwixt them , as you may see by their Alphabet . CAP. XXXV . Of the Arabian Language . THis is the most copious of the Hebrew Dialects , and a tongue that may brag with the most of tongues from fluencie , and continuance of familiaritie . This tongue is frequent in Scripture , especially in Iob , a man of that country : How other parts of the Bible vse it , I thinke may be iudged by the neerenesse of Iudaea and Arabia , and of the two languages . In this one thing it differs from its fellow-Dialects and its mother tongue , that it varieth terminations in declining of nownes , as the Greeke and Latine do , and that it receiueth duall numbers , in forming verbs , as doth the Greeke . Of the largenesse of the Alphabet , and difference from other Alphabets , and quiddits of the tongue , or indeed any thing of the tongue , I cannot say , which I haue not receiued of the most industrious and thrice learned ( both in this and other the noble tongues ) Master William Bedwell , whom I cannot name without a great deale of thankfulnesse and honour : To whom I will rather be a scholler , then take on me to teach others . This tongue was Mahomads Alcoran written in , and is still read in the same Idiome vnder paine of death , not to mistake a letter , which is as easily done in this tongue as in any . CAP. XXXVI . Of the Latine Tongue . THis is the first Idiome of our Grammar Schooles : A tongue next the sacred tongues , most necessarie for Schollers of the best profession . Whether Latine were a Babel language I will not controuert pro et contra . Sure I dare say , that what Latine we read now , was not at Babel : if we may beleeue Polybius who saith that the Latine tongue that was vsed in Iunius Brutus time was not vnderstood in the time of the first Punicke warre , but onely by great schollers . So much in few yeares it had degenerated . The old Poets compared with smooth Ouid and Tully shew much alteration . This spacious tongue once almost as big as any , and as large as a great part of the world , is now bounded in schooles and studies . The Deluge of the North ( the treasurie of men ) ouerwhelmed the Romane empire , scattered the men , and spoiled the Latine . Goths , Vandalls , Lombards , and the rest of the brood of those frozen Climates , haue beaten the Latine tongue out of its owne fashion , into the French , Spanish , and Italian . But some sparkes of their hammering are flowne into other languages of the West : So that most countries hereabout may owne Rome for a second Babel for their speech confused . CAP. XXXVII . The Language of Brittaine neere a thousand yeares ago . Ex Beda lib. 1. de Hist. Angl. Cap. 1. BRittania in praesenti iuxta numerum librorum , &c. Brittaine in my time ( saith Bede ) doth search and confesse one and the same knowledge of the high truth , and true sublimity in fiue tongues , according to the fiue bookes wherein the Law of God was written : namely , in the English , Brittaine , Scottish , Pict and Latine tongues : And in the ninteenth chapter of the same booke he saith , that when Austen the Monke came from Gregory the great to preach the Gospell in England , he brought with him Interpreters out of France to speak to the English : That language it seemes was then vsuall in England , but whether the French that France speakes now , is a question . William the Conqueror tooke great care and paines to haue brought in his tongue with his conquest , but could not preuaile . CAP. XXXVIII . Ionathan the Chaldee Paraphrast his conceit of Leuies choosing to the Priesthood : translated out of his Paraph. on Gen. 32.24 . ANd Iacob was left alone beyond the foord , and an Angell in the likenesse of a man stroue with him and said , Diddest thou not promise to giue tithe of all that thou hadst , and behold thou hast * twelue sonnes , and one daughter , and thou hast not tithed them : Out of hand he sets apart the foure first borne to their foure mothers ( for saith the margin , they were holy because of their primogeniture ) and then were eight left : He begins againe to count from Simeon , and ended in Leui , for the tenth or tithe . Michael answereth and saith , Lord of the world this is thy lot : &c. thus the Chaldee . On whose words , if they were worth commenting on I could say more . CAP. XXXIX . Of the Iewes abbreuiature . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 THis short writing is common in all their Authors . When they cite any of the Doctors of their schooles , they commonly vse these words , Ameru rabbothenu Zicceronam libhracah , in foure letters thus : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thus say our Doctors of blessed memorie . But when they speake of holy men in the old Testament , they vsually take this Phrase Gnalau hashalom , on him is peace , in briefe thus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Thus when they mention Moses , Salomon , Dauid , or others , this is the memoriall they giue them . The Arabians haue the like vse in their Abbreuiation of Gnalaihi alsalemo : on whom is peace . The words in Hebrew want a verbe , and so may be constru●ed two wayes : On him is peace , or on him be peace . The learned Master Broughton hath rendered it the former way , and his iudgement herein shall bee my law . To take it the latter way , seemes to relish of Popish superstition , of praying for the dead : which though the Iewes did not directly do , yet in manner they appeare to do no lesse , in one part of their Common Prayer booke , called Mazkir neshamoth , the remembrancer of Soules : which being not very long , I thought not amisse to translate out of their tongue , into our owne , that the Reader may see their Iewish Poperie , or Popish Iudaisme , and may blesse the Creatour , who hath not shut vs vp in the same darkenesse . CAP. XL. Mazkir neshamoth : or the Remembrancer of soules : in the Iewes liturgy : printed at Venice . THe Lord remember the soule ( or spirit of Abba Mr. N. the sonne of N. who is gone into his world : wherefore I vow ( to giue ) Almes for him , that for this , his soule may be bound vp in the bundle of life , with the soule of Abraham , Isaac and Iacob , Sarah , and Rebecca , Rahel and Leah , and with the rest of the righteous men and righteous women , which be in the garden of Eden . Amen . The Lord remember the soule of Mris . N. the Daughter of N. who is gone to her world . Therefore I vow : &c. as in the other before . Amen . The Lord remember the soule of my father and my mother , of my grandfathers and grandmothers , of my vncles and aunts , of my brethren and sisters , of my cosens and cosenesses , whether of my fathers side , or mothers side , who are gone into their world . Wherefore I vow , &c. Amen . The Lord remember the soule of N. the sonne of N. and the soules of all my cosens and cosenesses , whether on my fathers or mothers side , who were put to death , or slaine , or stabd , or burnt , or drowned , or hanged for the sanctifying of the name of God. Therefore I will giue Almes for the memory of their soules , and for this let their soules bee bound vp in the bundle of life , with the soule of Abraham , Isaac and Iacob , Sarah and Rebecca , Rahel and Leah , and with the rest of the righteous men and righteous women which are in the garden of Eden . Amen . Then the Priest pronounceth a blessing vpon the man that is thus charitable , as it followeth there in these words . Hee that blessed our father Abraham , Isaac and Iacob , Moses and Aaron , Dauid and Salomon , he blesse Rabbi N. the sonne of N. because he hath vowed Almes for the soules whom he hath mentioned : for the honour of God , and for the honour of the law , and for the honour of the day : for this the Lord keepe him , and deliuer him from all affliction and trouble , and from euery plague and sickenesse : and write him and seale him for a happy life , in the day of Iudgement : and send a blessing and prosper him in euery worke of his hands , and all Israel his brethren , and let vs say Amen . Thus ( courteous Reader ) hast thou seene a Popish Iew interceding for the dead : haue but the like patience a while , and thou shalt see how they are Popish almost entirely , in claiming the merits of the dead to intercede for them : for thus tendeth a prayer which they vse in the booke , called Sepher Min hagim shel col Hammedinoth , &c. which I haue also here turned into English. Do for thy praises sake , Do for their sakes that loued thee , that ( now ) dwell in dust . For Abraham , Isaac , and Iacobs sake . Do for Moses and Aarons sake . Doe for Dauid and Salomons sake . Doe for Ierusalem thy holy Cities sake . Doe for Sion the habitation of thy glories sake . Do for the desolation of thy Temples sake . Do for the treading down of thine Altars sake . Do for their sakes who were slaine for thy holy Name . Do for their sakes who haue bene massacred for thy sake . Do for their sakes who haue gone to fire or water for the hallowing of thy Name . Do for sucking childrens sakes who haue not sinned . Doe for weaned childrens sakes who haue not offended . Do for infants sakes who are of the house of our Doctors . Do for thine owne sake if not for ours . Do for thine owne sake and saue vs. Tel me gentle reader 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 &c. whether doth the Iew , Romanize or the Roman Iudaize in his deuotions This interceding by others , is a shrewd signe they haue both reiected the right Mediator betweene God and man , Christ Iesus . The prophane Heathen might haue read both Iew and Papist a lecture in his , Contemno minutos istos Deos , modo Iouem propitium habeam , which I thinke a Christian may well English : let go all Diminutiue Diuinities , so that I may haue the great Iesus Christ to propitiate for me . CAP. XLI . Of the Latine translation of Mat. 6.1 . ALmes in Rabbin Hebrew are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tsedhakah righteousnesse , which word the Syrian Translator vseth , Mat. 6.1 . Act. 10.2 . and in other places . From this custome of speech , the Roman vulgar Translateth , Attendite ne iustitiam vestram faciatis : One English old manuscript Testament , is in Lichfield Librarie , which hath it thus after the Latine : Takith hede that you do not your rigtwisnes before men to be seyne of hem , ellis ye shullen haue no mede at your fadir that is in heuenes . Other English Translation , I neuer saw any to this sense ; nor any Greeke coppie . It seemes the Papist will rather Iudaize for his owne aduantage , then follow the true Greeke , The Septuagint in some places of the old Testamēt , haue turned Tsedhakah Righteousnesse , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Almesdeeds , to little or to no sense . As the Papists haue in this place of the new Testament , turned 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Almesdeeds , by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Righteousnesse , to as little purpose . In the Hebrew indeed , one word is vsed for both : Tsedhakah for Almesdeeds , which properly signifies Righteousnesse ; vpon what ground I know not , vnlesse it be , to shew that * Almes must be giuen of rightly gotten good , or else they are no ri●hteousnesse : or they are called zadkatha in Syrian , Hu ger Zadek lemehwo , they are called righteousnesse , because it is right they should be giuen , and giuen rightly . The Fathers of the Councell of Trent speake much of the merit of Almes ; whom one may answer in the very words of their vulgar , Attendite ne iustitiam vestram faciatis . Take heed you do not make them your Iustification . CAP. XLII . An Embleme . A Wall in Rome had this picture . A man painted naked with a whip in one hand , and foure leaues of a booke in the other , and in euery leafe a word written . In the first , Plango , I mourne ; In the second , Dico , I tell ; In the third , volo , I will ; and in the fourth , facio I do . Such a one in the true repentant . He is naked , because he would haue his most secret sinnes laid open to God : He is whipped , because his sinnes do sting himselfe : His booke is his repentance ; His foure words are his actions : In the first hee mournes , in the second he confesses , in the third hee resolues , and in the fourth , hee performes his resolution . Plango , I mourne , there is sight of sinne and sorrow , Dico , I tell , there is contrition for sinne and confession ; Volo , I will , there is amending resolution : Facio , I do , there is performing satisfaction . CAP. XLIII . Mahhanaijm . Gen. 32.2 . ANd Iacob went on his way , and the Angels of God met him : And Iacob said when he saw them , This is the Host of the Lord , and he called the name of the place Mahanaim . The word is duall , and tels of two armies and no more , what these two armies were , the Iewes according to their vsuall veine , do finde strange expositions . To omit them all , this seemes to me to be the truth , and reason of the name . There was one companie with Iacob , which afterwards he cals his armie ; and there was another companie of Angels , which he cals the Armie of God. These are the two Armies that gaue name to Mahanaim ; two armies , one heauenly , and the other earthly : and from this I take it , Salomon compares the Church , * to the companie of Mahanaim : for so the Church consisteth of two Armies , one heauenly like these Angels , which is the Church triumphant , and the other trauailing on earth like Iacobs armie , which is the Church militant . CAP. XLIIII . The booke of Psalmes . THe Psalmes are diuided into fiue bookes , according to the fiue bookes of Moses : and if they bee so diuided , there be seuentie bookes in the Bible ; the vnskilfull may finde where any one of these fiue bookes end , by looking where a Psalme ends with Amen , there also ends the booke . As at Psal. 41.72.89.106 . and from thence to the end . These may euen in their verie beginnings be harmonized to the books of the Law. Genesis . The first booke of Moses telleth how happinesse was lost , euen by Adams walking in wicked counsel of the Serpent and the woman . Psal. 1. The first booke of Psalmes tels how happines may be regained , if a man do not walke in wicked counsell , as of the serpent & woman , the diuell and the flesh . This allusion of the first booke Arnobius makes Exodus . The second book of Moses tels of groaning affliction in Egypt . Leuiti . The third booke of Moses is of giuing the law . Numbers . The fourth booke of Moses is about numbring Deutero . The last booke of Moses is a rehearsall of all . Psal. 42. The second booke of Psalmes begins in groaning affliction . Psal. 42 43. Psal. 73. The third booke of Psalmes tels in the beginning , how good God is for giuing this law . This allusion Rab. Tanch . makes very neere . Ps. 90. The fourth booke begins with numbring of the best Arithmetick : numbring Gods mercie , Psal. 90.1 . and our owne dayes , ver . 12. Psa. 107. So is the last booke of the Psalmes from Psa. 107. to the end In the Iewes diuision of the Scripture , this peece of the Psalmes , and the bookes of the like nature , are set last : not because they be of least dignitie , but because they be of least dependance with other bookes , as some of them being no storie at all , and some , stories and bookes of lesser bulke , and so set in a fourme by themselues . The old Testament books , the Iewes acrostically doe write thus in three letters 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , euerie letter standing for a word , and euerie word for a part of the Bible . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for Aorajetha , or Torah , the law : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for Nebhijm the Prophets : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for Cethubhim , or bookes of holy writ : this diui●ion is so old , that our Sauiour himselfe vseth it in the last of Luke , and ver . 44. All things written in the Law of Moses , and in the Prophets and the Psalmes . By the Psalmes meaning , that part of Cethubhim , in which the Psalmes are set first . CAP. XLV . Of the Creation . TWo waies we come to the knowledge of God ; by his workes and by his word . By his works we come to know there is a God ; and by his word wee come to know what God is . His workes teach vs to spell ; his word teacheth vs to read . The first are as it were his backe parts , by which we behold him a farre off : The latter shewes him to vs face to face . The world is as a booke consisting of three leaues , and euerie leafe printed with many letters , and euery letter a lecture . The leaues heauen , the aire , and earth with the water . The letters in heauen , euery Angel , Star , and Planet . In the aire , euery meteor and foule . In the earth and waters , euerie man , beast , plant , fish , and minerall : all these set together , spell to vs that there is a God , and the Apostle saith no lesse though in lesse space , Rom. 1 ▪ 20. For the b inuisible things of him , that is , his eternall power and Godhead are seene by the creation of the world , being considered in his workes . And so Dauid , Psal. 19.1 . It is not for nothing that God hath set the Cabinet of the vniuerse open , but it is because he hath giuen vs eyes to behold his treasure . Neither is it for nothing that he hath giuen vs eyes to behold his treasure , but because he hath giuen vs hearts to admire vpon our beholding . If wee marke not the workes of God , we are like stones that haue no eyes , wherewith to behold . If wee wonder not at the workes of God , when wee marke them , we are like beasts that haue no hearts wherewith to admire . And if wee praise not God for his workes , when we admire them , we are like deuils that haue no tongues wherewith to giue thankes . Remarkeable is the storie of the poore old man , whom a Bishop found , most bitterly weeping , ouer an vgly toad : being asked the reason of his teares , his answer was , I weepe , because , that whereas God might haue made mee as vgly and filthy a creature as this toad , and hath not , I haue yet neuer in all my life beene thankefull to him for it . If the works of the creation would but lead vs to this one lecture , our labour of obseruing them were well bestowed . How much more when they lead vs farre further . CAP. XLVI . The time and manner of the Creation . MOSES in the first verse of the Bible refutes three heathen opinions : namely theirs , that thought the world was eternall , for he saith , in the beginning , &c. Secondly , theirs that thought there was no God , for he saith , Elohim created . Thirdly , theirs that thought there were many gods , for he saith , Elohim he created heauen and earth . The first word in the beginning may draw our mindes and thoughts to the last thing , the latter end , and this thought must draw our affections from too much loue of the world , for it must haue an end as it had a beginning . I will not stand to comment vpon the word Bereshith in the beginning , for then I know not when to come to an end . To treat how the diuerse expositors labour about the beginning of the world , is a world of labour . How the Ierus . Targ. translates it , In wisdome , and is followed by Rabbi Tanchum , and many Iewes : How Targ. Ionath . vseth an Arabian word , Min Awwala , a primo ; Onkelos , in primis or in principio : Iarchi in principio creationis creauit . How Basil the great , Saint Ambrose , and hundreds others do interpret this , is a worke endlesse to examine . Satisfied am I with this , that the world and all things had their beginning from God , that in the beginning created heauen and earth . Some of the Iewes do inuert the word Bereshith , and make it Betisri that is in the moneth Tisri was the world created . This month is about our September , and that the world was created in this moneth ( to let other reasons alone ) this satisfies me , that the feast of Tabernacles which was in this moneth , is called the end of the yeare , Exod. 23.16 . And this I take to bee the reason , why the Iewes began to reade the Bible in their Synagogues , at the feast of Tabernacles , viz. that they might begin the lecture of the Creation , in Gen. 1. at that time of the yeare that the world was created . The manner of the Creation shewes the workeman powerfull and wise : The making of the Angells concealed by Moses , lest men should ( like those hereticks in Epiph. ) thinke they helped God in the Creation . For if their day of their Creation ( a which was in most likelihood the first ) had beene named , wicked men would haue bene ready to haue taken them for actors in this worke , which were onely spectators . Therefore as God hides Moses after his death , so Moses hides the Creation of them , least they should be deified , and the honour due to the Creator giuen to the creature . God in framing the world , begins aboue and workes downeward ; and in three dayes hee layes the parts of the world , and in the three other dayes , he adornes those parts . The first day hee makes all the heauens , the matter of the earth , and comes downe so low as the light . The second lower , and makes the firmament or aire . The third lowest of all , and makes distinction of earth and water . Thus in three dayes the parts , or body of the world is laid , in three dayes more , and in the same order they are furnished . For on The fourth day the Heauens which were made the first day are deckt with starrs . The fifth day the Firmament , which was made the second day , is filled with birds . The sixth day , the Earth , which was laid fit the third day , is replenished with beasts , and lastly man b Thus God in the sixe dayes finished all his worke of Creation . c For the ten things that the Chaldee Paraphrast saith God , created on the euening of the Sabbath , after the world was finished : I referre them to their Authors to beleeue them . R. Iarchi on Gen. 2. obserues , that God created one day superior things , and another day inferior : his words are to this purpose . On the first day he created heauē aboue & earth beneath . On the second day , the firmament aboue . On the third , let the dry land appeare beneath . On the fourth day , lights aboue . On the fifth day , let the waters bring foorth beneath . On the sixt , hee must create both Superior and Inferior , as he had done on the first , least there should bee confusion in his worke , therefore he made man of both , his soule from aboue , and his body from beneath . R. Tancuman shewes how the making of the Tabernacle harmonizeth with the making of the world : The light of the first day answered , by the candlesticke , for light the first worke ; and the spreading of the Firmament , like a curtaine , answered by the curtaines the second worke , and so of the rest . Euery one knowes the old conceit of the worlds lasting sixe thousand yeares , because it was made in sixe dayes : and of Elias Prophesie among the Iewes , of the world ending , at the end of sixe thousand : which Prophesie of his is flat against the words of Christ : Many beleeue these opinions , yet few prepare for the end which they thinke is so neere . God hath taught vs by the course of the Creation of the old world , what our proceedings must be , that wee may become a new creation , or new heauens , & a new earth , renewed both in soule and bodie . On the first day he made the light , so the first thing in the new man must be light of knowledge , so saith S. Paul , Heb. 11. He that commeth to God must know that he is . 2. On the second day he made the Firmament , so called , because of its * surenesse , so the second step in mans new creation must be firmamentum fidei , the sure foundation of faith . 3. On the third day , the seas and trees bearing fruit : So the third step in the new man is that he become waters of repentant teares , and that hee bring foorth fruit worthy of these teares . Bring foorth fruit worthy of repentance , saith the Baptist , Mat. 3. 4. On the fourth day , God created the Sunne : that whereas on the first day there was light but without heat ; now on the fourth day , there is light and heate ioyned together . So the fourth step in the new creation of a new man is , that he ioyne the heate of zeale , with the light of his knowledge : as in the sacrifices fire and salt were euer ioyned . 5. The fifth dayes work , was of fishes to play in the seas , and the foules to flie toward heauen : So the fifth step in a new creature is , to liue and reioyce in a sea of troubles , and to flie by prayer and contemplation to heauen . 6. On the sixth day , God makes man : and all these things performed , man is a new creature . To reckō them altogether then , as S. Peter does his golden chaine of vertues . 2. Pet. 1. Adde to your light of knowledge , the firmament of faith , to your faith , seas of repentant teares , to your teares , the fruitfull trees of good workes , to your good workes , the hot Sunshine of zeale , to your Zeale , the winged foules of prayer and contemplation ; Et ecce omnia facta sunt noua . Behold you are become a new creature . As the Bible begins , so it ends with a new creation , of a new heauen and a new earth , and a new paradise , and a new tree of life , Apoc. 21. vnto all which , O thou whom my soule loueth , say come . CAP. XLVII . Of the fall of Adam . THe fall of Adam was the death of himselfe , the death of vs , and the death of Christ. At his fall were three offenders , three offences , & persons offended . Three offenders , Satan , Adam , Eue : three offences , Ignorance , weakenesse , and malice : three persons offended , Father , Sonne , and holy Ghost , Eue sinned of Ignorance , and so sinned against the Sonne , the God of knowledge , and she was forgiuen ; and so S. Paul sinned , and was forgiuen . 1. Tim. 1.13 . Adam sinned of weakenesse , and so sinned against the Father , the God of power , and he was pardoned ; and so S. Peter sinned , and he was pardoned . Mat. 26. But Satan sinned of set malice , and so sinned against the holy Ghost , the God of loue , and he was not forgiuen : For he that speaketh against the holy Ghost , shall neuer bee forgiuen , Marke 3.29 . And in Gods censuring of these three , Gen. 3. He questioneth Adam & Euah before he sentenceth , because he had mercie for them , nay more , he promiseth Christ before hee inflict punishment : but for the Serpent , hee neuer questioned , because hee would shew him no mercie . God left Adam to his owne freewil , and suffered him to fall , quia sciebat se , &c. because hee knew how to turne that fall of his , to his saluation When Lazarus died , Christ was not there , that the raysing of Lazarus by Christ might be the more glorious . So when Adam fel ( as I may say so ) God would not be there ( for he left Adam to his owne freewill ) that the repairing of Adam through Christ might be the more glorious . Hereupon one sings , O foelix lapsus . Vnhappy was the fall of Adam , since by his fall we all fell , but yet happy was that vnhappy fall , since it must bee recured by Christ. Ioseph suffered his brother Simeon to go into prison for a while , that at last he might bring him out with greater comfort . So God suffered Adam to go into Satans Newgate for a while , that at last he might bring him out with greater comfort . The day thou eatest hereof thou shalt dye , there is the prison , And the man tooke and ate , there Adam goes into prison : the seed of the woman shall breake the head of the Serpent , there Ioseph deliuers Simeon out of prison , God brings man out of hell through Christ. Whereupon a Doctor in admiration questions : vtrum mirabilius , homines iustos creare , an iniustos iustificare : whether is more admirable , that God created man righteous , or that hee iustified man , when he had made himselfe vnrighteous ? Whether was more miraculous , for God to make man of nothing , or to repaire him from worse then nothing ? Wonderfull he was in both , in his first and his second creation , for Iustificatio est secunda hominis creatio , mans Iustification is his new creation . CAP. XLVIII . Ophitae Euia . SOme Heretickes in Epiphanius thinke themselues beholden to the Deuill , for his paines that he tooke to ouerthrow Adam : for they vsed to worship a serpent , because ( say they ) hee brought knowledge into the world . Clemens Alexandrinus doth partly thinke , this conceit was got among the Heathens : who at their feasts of Bacchus vsed to carrie a serpent , as it were in procession , and to crie Euia Euia . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 &c. And Euia ( saith Clemens ) if it be asperated Heuia , it signifies in the Hebrew tongue , a female serpent ▪ Where the good man calls the Chaldee tongue , the Hebrew : For in the Hebrew I do not find such a word for a serpent : But all the Chaldee translations of the Bible in the third of Genesis and diuerse other places , doe vse the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hiuia for a serpent : which I take to bee the word hee meanes . CAP. XLIX . Of the Greeke Translation of the fifth of Genesis . HOw the Septuagint does adde hundreds of yeares to mens ages before and after the floud , few schollers but they know . This bred the difference of computation of the times , while some followed the Hebrew , some the Greeke . Hence came two notorious doubts . About Methuselah liuing after the flood , who died a moneth or two before . And of Sem his death before Abrahams birth , who liued as long after Abraham came to Canaan , as Abraham was old when he came thither , viz. seuenty fiue yeares . And so might well be Melchizedek . The Greeks had a great deale of stirre where to put Methushelah all the floud-time for feare of drowning : At last some laid him on the top of Noahs Arke , and there hee was all that watry yeare . The Iewes lay Og the giant there also ( as the Chaldee Paraphrast vpon the foureteenth of Genesis ridiculously obserueth : ) Whose words ( for your fuller sport ) I will not spare to set down . The thirteenth verse hee renders thus in Chaldee . And Og came who was left of those that died in the floud : for hee rode vpon the Arke , and was as a couering vpon it , and was nourished with Noahs vittailes , but he was not preserued for his owne sake or merit , but that the inhabitants of the world might see the power of the Lord , and say : Did not the Gyants in old time , rebell against the Lord of the world , and he destroyed them from the earth , yet assoone as these Kings make warre , behold Og is with them Og saith with himselfe , I will go and shew Abraham , Lots case , that hee is taken prisoner , that so he may come to rescue him , and may himselfe fall into their hands : He goes and comes to him about the Passeouer day , and finds him making vnleauened cakes , then hee told Abram the Hebrew , &c. Thus far the Chaldee : of whose conceits here , and in one thousand of places more , and so of his nation the Iewes ; I know not whether to say , Risum or fletum teneatis amici ? But to returne to my purpose . The Greeke Bible makes Methushelah liue fourteene yeares after the floud , their reason of this their addition of yeares , many render , which I omit . But S. Austen saith , some fall short of this mans age . In three Greeke bookes , saith he , and one Latine , and one Syrian booke , all agreeing one with another , Methusalem is found to die sixe yeares before the floud . So Austen in Ciu. dei lib. 15. cap. 13. Such differences may incite men to apply themselues to the Hebrew text , where is no falsifying nor error . CAP. L. Vpon the words : The seede of the woman shall breake the Serpents head . THe new Testament affords a rich Commentarie vpon these words , in the Gospell of Saint Luke , who in his third Chapter , shewes how through seuentie fiue generations , Christ is this seed of the woman , and in the fourth Chapter , how through three temptations this seed began to bruise the head of the Serpent : where the Reader may obserue , how the diuell tempts Christ , in the very same manner that he had temped Eue , though not with the same successe . Al the sins of the world , are brought by Saint Iohn to these three heads , Lust of the flesh , lust of the eyes , and the pride of life , 1. Iohn 2.15 . By these three Eue falls in the garden : She sees the tree is good for meate , and the lust of the flesh inticeth her ; she sees it faire to looke on , and the lust of the eye prouokes her ; and she perceiues it will make her wise , and the pride of life perswads her to take it . By these three the deuill tempts Christ ; when he is hungrie , he would haue him turne stones into bread , and so tries him by the lusts of the flesh : He shewes , and promiseth him all the pompe of the world , and so tries him by the lust of the eyes , and he will haue him to flie in the aire , and so tempts him to pride of life . But as , by these three , the Serpent had broken the head of the woman , so against these three the seed of the woman breakes the head of the Serpent . Dauid Prophecied of this conquest , Psal. 91.13 . The Dragon thou shalt tread vnder thy feet : The verie next verse before this , the deuill vseth to tempt Christ withall , but to this he dare not come , for it is to his sorrow . CAP. LI. Iewish hypocriticall prayers , reproued by our Sauiour , Mat. 6.5 . Because they loue to stand praying in the Synagogues and corners of the streets . THis Sermon vpon the mount , is much in reproofe of the Iewes Talmudicall traditions , by which they made the word of God of none effect . This verse reproueth one of their tenets , for their high-way Oraisons : for which they haue this tradition in their * Talmud . Rabbi Iosi , saith : On a time I was walking by the way , and I went into one of the deserts of Ierusalem to pray , then came Eliah , a of blessed memorie , and watched me at the gate , and stayed for me , till I had ended my prayer : after that I had ended my prayer , he saith vnto me , Peace be vpon thee Rabbi ; I said vnto him , peace be vpon thee Rabbi , and master . Then said he to me , my sonne , wherefore wentest thou into this desert ; I said vnto him , To pray , Hee said to mee , thou mightest haue prayed in the way . Then said I , I was afraid , least passengers would interrupt me : He said vnto me , thou shouldest haue prayed a short prayer . At that time I learned of him three things : I learned that wee should not go into the desert : and I learned that we should pray by the way , and learned , thet hee that prayed by the way must pray a short prayer . Thus farre their Talmud maketh them these letters patents for Hypocrisie ; fathering this bastard vpon blessed Elias , who was not a high-way prayer , or one that practised his owne deuotions in publike : for hee was Iohn Baptists type for retirednesse . CAP. LII . Israels affliction in Aegypt . OF Israels being in Egypt , many Heathen Authors doe touch , though euery one a seuerall way , and all of them the wrong Iosephus against Appion is angrie at their fables about it . Of the famine that brought them thither ( if we take the want of Nilus flowing to bee the naturall cause , as most like it was ) there seemes then to be some remembrance of those seuen yeares in Seneca , in his naturall questions , where he saith : Per nouem annos Nilum non ascendisse superioribus saeculis , Callimachus est Author : that is : Callimachus writes , that in old time Nilus flowed not of nine yeares together : where hee outstrips but two of the number . But of Israels affliction in Egypt , I finde the Heathens silent . God had told Abraham of this their hardship long before , and shewed him a token of it , by the fowles lighting vpon his carcasses , Gen. 15. A type of Israels being in Egypt , and of Pharoahs being plagued for their sakes , was , when Pharoah suffered , for taking Sarah from her husband , and keeping her in his house : as it is , Gen 12. How long they were in that land , few there bee but know : but how long their affliction lasted , is vncertaine . Probable it is , that it was about an hundred and twenty yeares , the time of the old worlds repentance , and Moses his age : This is to be searched by Leui his age , which within a little one may find certaine . All the generation of Iosephs time die , before they are afflicted : as all the generation of Ioshuahs time die , before they fall to Idolatry , Iudges 2.10 . The reasons why God should thus suffer them to suffer : whether it were to fit them for the receiuing of him and his Law , or whether it were to whip them for their Idolatry : or for some other cause , I dare not enter too neare to search : this I see , that when the foundation ( as it were ) of the visible Church is laid thus in affliction , that that the Church cannot but looke for affliction , whilest it liues in the Egypt of this world . But as Israel increased vnder persecution : so does the Church : for euen when sparsum est semen sanguinis Martyrum , surrexit seges Ecclesiae : Nec frustra orauit Ecclesia pro inimicis suis crediderunt , & qui persequebantur : Aust. Ser. de temp . 109. To omit the Iewes fancie , that the Israelitish women bare sixe at a birth , and to omit questioning whether faetifer Nilus , the drinking of the water of Nilus , which ( as some say is good for generation ) did conduce to the increasing of Israel , I can onely looke at God , and his worke , which did thus multiplie and sustaine them in fornace affliction . Si Deus nobiscum quis contra nos ? God had promised this increase to Iacob , as he fled to Haran , Gen. 28. in a dreame from the top of Iacobs ladder . And here he proues faithfull who had promised . CAP. LIII . Israels Campe : according to the Chaldee Paraphrast his description : Num. 2. THe Chaldee is precise about pitching Israels Campe : I haue not thought much to translate a whole chapter out of him , that the Reader may see ( at the least ) his will , if not his truth . Numb . 11.1 . And the Lord spake to Moses and to Aaron saying . 2. Euery one of the children of Israel shall pitch by his standerd , by the ensignes whereto they are appointed , by the standerds of their fathers shall they pitch ouer against the Tabernacle of the Congregation * round about . 3. The Camp of Israel was twelue miles long , and twelue miles broad , and they that pitched Eastward toward the Sun-rising , the standard of the Campe of Iudah foure miles square , and his ensigne was of three party colours like the three pearles that were in the brestplate ( or rationall ) the rubies , topaz , and carbuncle , and in it was deciphered and expressed the names of three Tribes , Iudah , Issachar , Zebulon , and in the middle was written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Arise O Lord , and let thine enemies be scattered , and let them that hate thee flie before thee . And in it was drawne the picture of a Lions whelpe , for the Prince of the children of Iudah , Nahshon the sonne of Aminadab . 4. And his hoast and the number of them , seuenty foure thousand and sixe hundred . 5. And they that pitched next him , the Tribe of Issachar , and the Prince that was ouer the Armie of the Tribe of the sonnes of Issachar , Nethaneel the sonne of Tsuar . 6. And his Army and the number of ( his ) Tribes , 54400. 7. The Tribe of Zebulon , and the Prince that was set ouer the Army of the Tribe of the sonnes of Zebulon , Eliab the sonne of Hhelon . 8. And the Army and their number of his Tribe , 57400. 9. All the number of the hoast of Indah were * 186400. by their Armies they went first . 10. The standard of the hoast of Reuben shall pitch Southward , by their Armies foure miles square , and his ensigne was of three party colors , like the three stones in the brestplate , the Emeraud Saphire and Diamond , and in it was deciphered and expressed the names of three Tribes , Reuben , Simeon , Gad , and in the middle was written thus : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heare O Israel the Lord our God is one Lord. And in it was drawne the picture of a yong Hart : but there should haue beene drawne in it a Bullocke , but Moses the Prophet changed it , because hee would not put them in mind of their sinne about the calfe : And the Prince that was set ouer the hoast of the Tribe of Reuben , was Elitzur the sonne of Shedeur . 12. And his hoast and the number of his Tribe , 59300. 13. And the Tribe of Gad and the Prince that was set ouer the hoast of the Tribe of Gad , Eliasaph the sonne of Deuel . 15. And his hoast and the number of his Tribe * 45600. 16. All the number of the hoast of Reuben , 151450. by their Armies : they went second . 17. Then went the Tabernacle of the Congregation , and the hoast of the Leuites in the Camps , and their Campe was foure mile square , they went in the middle , as they pitched , so they went , euery one in his ranke , according ●o his standard . 18. The standard of the Campe of Ephraim by their hoasts , pitched Westward , and their Campe was foure mile square , and his ensigne was of three party colours , like the three stones in the brestplate , a Turkie , an Achat , and an Hamatite , and in it was deciphered and expressed the names of three Tribes , Ephraim , Manasseh , and Beniamin , and in the middle was written : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 &c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And the cloud of the Lord was vpon them by day , when they went out of the Campe , and in it was drawen the picture of a child . And the Prince that was set ouer the Army of the Children of Ephraim , was Elishama the sonne of Ammihud . 19. And his hoast and the number of his Tribe , 40500. 20. And next him the Tribe of Manasses , and the Prince which was set ouer the hoast of the Tribe of the children of Manasses , Gamliel the sonne of Pedah tzur . 21. And his hoast and their number of his Tribe , 32200. 22. And the Tribe of Beniamin and the Prince that was set ouer the hoast of the Tribe of the children of Beniamin , Abidan , the sonne of Gideoni . 23. And his hoast and their number of his Tribe , 35400. 24. All the number of the Campe of Ephraim , 180100. by their Armies , and they went in the third place . 25. The standard of the Campe of Dan Northward , and their Campe foure miles square ; and his ensigne was of three partie colours according to the three stones in the brestplate , a Chrysolite , Onyx , and Iasper , and in it were deciphered & expressed the names of three Tribes , Dan , Naphtali , Asher , and in the middest was written and expressed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And when it rested , he said , returne O Lord to the 10000. of Israel , and in it was drawne the figure of a serpent , or arrow-snake , and the Prince that was set ouer the hoast of the children of Dan , Ahiezer the sonne of Ammishaddai . From thence to the end of the chapter , he goes on iust with the Hebrew text , so that I wil spare further labour about translating : onely I must tell the Reader thus much , that the Pearles he speaks of , I haue not punctually followed the Chaldee in rendring their names , but haue followed the Geneua Bible , which was at that instant the onely English Bible about me . As also for perfect and future tense , I finde the Chaldee confused , and for this I haue beene the lesse curious . CAP. LIIII . Of Iob. ABout Israels being in Egypt , Iob liues in Arabia : a heathen man and yet so good : and so Saint Gregory saith , his Countrey is purposely named , that the goodnesse of the man may be the more illustrated . His times may be picked by the genealogie of himselfe , and his friends that come to see him . And God in the first and second chapters saith , that there was not a man on earth like him for goodnes : which is a signe that Abraham Isaac and Iacob and Ioseph were not aliue , nor Moses : but in the times twixt Ioseph and Moses , Israel corrupt themselues with Egyptians idols , and in Israel ( the likeliest place to finde a good man in ) is not one to be found like Iob. Thus when Israel idolizes , and the Church , begins to faile in Iacob , God hath one in Arabia that hath a little Church in his house . It is not amisse for euery one for his more watchfulnesse to marke , that Satan knowes Iob as soone as euer God speakes of him . When the Angels appeare before God , Satan the Deuill is among them . So When the Disciples are with Christ , Iudas a Deuill is among them . Pharoah in Egypt is afflicted by God. Iob in Arabia is afflicted by the Deuill . His afflictions harden him against God. His afflictiōs harden him against the Deuill . Iobs children feasting ouerwhelmed by an house . The Philistins sporting , ouerwhelmed by an house , Iudg. 16. Iob is afflicted as the souldiers , 2. King. 1. by fire . As the Ziklagites , 1. Sam. 30. by captiuity As the Egyptians with losse of children , Exod. 12. And as the Egyptians with boiles , Exod 9. And which was not his least crosse , like Adam , with an ill counselling wife . Iob hath 3. with him when hee is changed by affliction . So Christ hath three with him when he is changed in his transfiguration : which three as they were by Christ when Moses and Elias , Law and Prophecie told him in the mount of his departing which hee should accomplish at Ierusalem , Luk. 9.31 . So these three were with him when hee began to accomplish these things , Mat. 26.37 . CAP. LV. Egyptians Deities , ex Athenae . Deipn . Lib. 7. A Naxandrides in his booke of Cities , turning his speech to the Egyptians , saith thus : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Thus does one Heathen Idolater deride another , because hee worships ▪ ( as the other thinks ) the more ridiculous Deities . The very Heathen could deride and scoffe at their vaine gods . Dionysius was most notorious this way : and knauish in this kinde was the Painter , who when hee should haue drawne the picture of such a goddesse for a Grecian City to worship , hee drew the portraicture of his owne sweet-heart , and so made her to bee adored : And indeed what man could haue held laughing , to haue seene ( as my Poet saith here ) an Egyptian on his maribones adoring a dog , or praying to an oxe , or especially to see him mourning and howling ouer a sicke cat : fearing least his scratching God should die ? CAP. LVI . Of the Law broken by Adam . THe Law was Adams lease when God made him tenent of Eden : The conditions of which bond when he kept not , he forfeited himselfe and all vs. God read a lecture of the Law to him before hee fell , to be * a hedge to him to keepe him in Paradise , but when Adam would not keepe within compasse , this Law is now become as the flaming sword at Eden gate to keepe him and his posteritie out : Adam heard as much in the garden , as Israel did at Sinai , but onely in fewer words and without thunder . The L●w came more gently to him before his fall , but after his fall , comes the thunder with it . Adam at one clap breakes both the tables and all the commandements . 1. He chose him another god when he followed the Deuill . 2. He idolized and deified his own belly , as the Apostles phrase is , his belly he made his god . 3. Hee tooke the name of God in vaine , when he beleeued him not . 4. Hee kept not the rest and estate wherein God had set him . 5. He dishonoured his father which was in heauen , therefore his dayes were not long in that land which the Lord his God had giuen him . 6. Hee massacred himselfe and all his posteritie . 7. From Eue he was a Virgin , but in eyes and minde he committed spirituall fornication . 8. Hee stole that ( like Achan ) which God had set aside not to bee medled with , & this his stealth is that which troubles all Israel , the whole world . 9. Hee bare witnesse against God , when he beleeued the witnesse of the Deuill aboue him . 10. Hee coueted an ill coueteousnesse ( like Amnon ) which cost him his life and all his progeny . What a nest of euills here were committed at one blow ? The pride of heart and desire of more knowledge ( like Hamans ambition ) ouerthrew vs. This sinne was hatched in heauen by the wicked Angels , but throwne out with them , and neuer will come in there againe . Hence is this sinne so lofty because it affects its first nest . It is not for nothing that Blessed are the poore in spirit , are the first words in Christs Sermon : Mat. 5.3 . but because the proud in spirit were the first sinners . CAP. LVII . Of the Law giuen at Sinai . WHen Israel is got from the hard seruice of Egypt , God bindes them apprentise to a new Master , himselfe . Their Indentures he drawes vpon mount Sinai : a place where Moses before had kept a flocke of sheepe , now he keepes a troupe of men . In the Deliuerie of the Law there , if you will stand with Israel in your place you may consider many passages . CAP. LVIII . Why the Law was published then and not before . AT Sinai was deliuered no new thing , the Law in some kinde was knowne before . Sacrifice was vsed by Adam in the garden , when the body of the beasts went for an offering for his soule , and the skinnes for a couering for his body : Cain and Abel learne this part of worship from their father . The diuision of cleane and vncleane beasts is knowne to Noah , when they come to him for their liues as they had done to Adam for their names . Abraham when God made a * couenant with him , Genesis . 15. Diuides and diuides not his beasts and fowles , iust as God commands , Leu. 1.6.17 . and so of the rest . Fathers could teach their children these things as they themselues had learned them of their fathers . But when men began to multiplie , and multitude to be more wicked , then would they not be so easily bridled by a Law , whose author they knew no more of , but their fathers : And when men liued but a short time in comparison of the first men , and so could not see the full setling of the Law in their houses : And when God had fetched him a people out of Egypt , and laid the foundation of a glorious Church , with signes and wonders , then hee thought it fit for their restriction , as also * for their distinction from the Heathen , to giue the Law from his owne mouth , the more to procure reuerence to him : For heauen and earth must needs hearken when the Lord speaketh , Isa. 1.2 . And thus did a the Heathen faine they receiued their lawes from a Deity that was neuer seene , and yet their lawes were the better obserued for that reason . CAP. LIX . Of the place where it was giuen , and manner . GOD gaue the Law in Arabia : so wicked Mahomet gaue his law in Arabia ; A worse and a better thing no one countrey euer affoorded . God gaue his Law in Sinai , a bushy place as it seemes by * the name , agreeable to the giuing of so perplexing a matter . Carry along with thee ( gentle Reader ) as thou readest the Scripture , thus much care ( at my request ) as to marke that the Law of Moses was giuen in two places , S●nai , and the Tabernacle , as also to consider that some part of this Law did onely concerne the Iewes , and some part did also concerne all the world . The Ceremoniall Law that concerned onely the Iewes , it was giuen to Moses in priuate in the Tabernacle , and fell with the Tabernacle when the vaile rent in twaine . The Morall Law concernes the whole world , and it was guien in sight of the whole world on the top of a mountaine , and must endure as long as any mountaine standeth . The Iudiciall Law ( which is more indifferent , and may stand or fall , as seemes best for the good of a common wealth ) was giuen neither to publike as the one , nor so priuate as the other , but in a meane betweene both . The Law on Sinai was with fire and trumpets , so shall Christ come with fire and trumpet at the latter day , to take an account how men haue kept this fiery Law , as it is called , Deut. 33.2 . Fiery , because giuen out of the fire , as the Ierusalem and Babilonian Targums hold : though I think there is more meant by the words then so : for it is Esh dath , which may bee rendred the fire of a Law. CAP. LX. Of the effects of the Law. THe letter of the Law is death ▪ but the spirit giueth life . The Iewes stand vpon the letter , and thinke to gaine life by the works of it , but them the Apostle frequently confuteth . And I take the aime of Christs Parable , Mat. 20. about the penny to extend to no lesse . Some came into the vineyard at the Dawning of the Day or the Age before the flood , and some at the third houre , or in the time before the Law , and some at the sixth and ninth houre , or vnder the heat and burden of the Iewish Law , and some at the last , vnder the Gospell : Those vnder the Law plead for merit , we haue borne the heat and burden of the day : that is , costly sacrifices , sore ceremonies , &c. To whom the Master answers that his penny is his owne , and if he giue it , it is not for their merit , but his good will. S. Paul calls the law a Schoole-master , and so it is indeed : and such a Schoolemaster as that , that Liuy and Florus speake of in Italy , who brought forth his children that were trusted with him , to Hannibal , who if he had not beene more mercyfull then otherwise , they had all perished . So they that rely vpon the works of the Law , are in fine constrained by the Law to come to Christ , who more mercifull then the Law , does deliuers them . And if you well weigh it , you shall find that as the whole Law , so euery part from one to another , brings vs to Christ. The Morall Law shewes vs what wee should do , and with the same sight we find that we cannot do it : This makes vs to seeke to the Ceremoniall for some sacrifice or ceremonie to answer for our not doing it : There wee see that burning a dead beast is but poore satisfaction for the sinnes of men liuing , and that outward purifyings of mens selues can auaile but little to the cleansing of a soiled soule : this then deliuers vs to the Iudiciall Law , and by it we see what we deserue , and thus in fine wee are constrained to seeke to Christ * Iesus , for there is no other name whereby wee must be saued . The Parable that our Sauiour propounds in the tenth of Luke , I thinke tends something to this purpose . A man ( saith he ) went from Ierusalem to Iericho and fell among theeues , and they robbed him of his raiment , and wounded him , and departed leauing him halfe dead . A certaine Priest came that way , and when he saw him , he turned aside . A Leuite came that way , and when hee saw him , he passed by on the other side . But a good Samaritan came , ( as the text imports ) and pittied him , and salued him , and lodged him , and paid for him . Such a one is man fallen among Satan , Sinne , and Death , and by them stopt , stript , and striped . Satan dismounts him off his Innocency that should sustaine him : Sinne strips him of all Righteousnesse that should array him : Death strikes him with guiltinesse and wounds him . Here is a man in a wofull case , and none to aide him . By comes a Priest , that is , first come the sacrifices of the legall Priesthood , and they may passe by him , by they do not , nor they cannot helpe him . By comes a Leuite , that is , the Ceremonies of the Leuiticall Law , and they may passe by him , but they doe not , they cannot helpe him . Or by comes a Priest , that is , the Angells may see him thus , but they let him lie , for they cannot helpe him . By comes a Leuite , that is , men and the world may see him thus , but they let him alone for euer , for they cannot succour him . But by comes a good Samaritan , that is , our Sauiour himselfe , who is called a Samaritan , and is said to haue a Deuill , and hee pities him , salues him , lodges him , and paies for him . Hee pities him in very bowells , therefore hee saies , as I liue I would not the death of a sinner . Hee salues him with his owne blood , therefore t is said , By his stripes wee are healed . Hee lodges him in his owne Church , therefore the Church saith , He brought me in the winecellar , and loue was his banner ouer me . And he paies for him what he deserued , therefore he saith , I haue trod the winepresse alone . It is said in the Booke of Kings that when the Shunamites dead child was to bee raised , Elisha first sent his staffe to bee laid vpon him , but that did no good : but when Elisha came himselfe , and lay vpon him , with his mouth to the Childes mouth , his eyes to his eyes , and his hands to his hands , then the child recouered . So when man was dead in trespasses , and sinne as it is , Eph. 2. God layes his * staffe or Rod of the Law vpon him , but what good did this toward his recouery ? Euen make him to long the more for Elisha or Christ , who when he came , and laid his mouth to mans mouth , and kissed humanity in his incarnation , and laid his eyes to his eyes , and his hands to his hands , and suffered for mans actions at his passion , then is man recured . God in the booke of Isay when hee is to send a Prophet to Israel , saies thus : Mieshlah : whom shall I send , or who will go for vs ? Isa. 6 ▪ 8. Vpon which words the Iew Kimchi paraphrases thus : Shalahti eth Micah , wehem maccim otho , Shalahti eth Amos , wehem korin otho * Pesilusa , I haue sent Micah , and him they smote , I haue sent Amos , and him they called a stammerer . Whom shall I send or who will goe for vs ? Then saies Esay , Behold I am here , send me . Imagine that ( vpon the fall of man ) you saw God about to send the great Prophet not to Israel alone , but to all the world , nor onely to teach , but also to redeeme . Suppose you heard him thus questioning , whom shall I send to restore fallen man ? and who will goe for vs ? Should I send Angells ? they are creatures , and consequently finite , and so cannot answer mine infinite Iustice. Should I send man himselfe ? Alas , though hee once had power not to haue fallen , yet now hath he no power to raise himselfe againe . Should I send beasts to sacrifice themselues for him ? Alas can the burning of dead beasts satisfie for the sinnes of all men aliue ? Whom shall I send , or who will go for vs ? Our Sauiour is ready to answer with Isay , Behold I am here , send mee . Here am I that am able to do it ; send me , for I am willing . I am able , for I am God ; I am willing , for I will become a man. I am God , and so can fulfill the Law which man hath broke . I will become man , that so I may suffer death which man hath deserued . Behold I am here , send mee . Then as one of our country Martyrs at his death , so may all wee sing all our liues : None but Christ , none but Christ : None but Christ to cure the wounded trauailor , None but Christ to raise the dead , Shunamite , None but Christ to restore decaid mankind , None but Christ that would , None but Christ that could . No Angell , no man , no creature , no sacrifice ; no ceremonie , that would and could do this for vs , which wee could not doe for our selues , and say for vs I haue troad the winepresse alone . When the Ceremoniall and Iudiciall Law haue thus brought vs to Christ , wee may shake hands with them and farewell , but for the Morall , as it helpes to bring vs thither , so must it helpe to keepe vs there . For Christ came not to disanull this Law. but to fulfill it . He does not acquit vs from this , but furthers vs to the keeping of it . What else is the Gospell , but this in milder tearmes of Faith and Repentance : which is , since wee cannot keepe this Law , yet to striue to keepe it as we can , and to repent vs for that wee haue not kept it , and to relye vpon his merits that hath kept it for vs. Thus as loue to God and to our neighbours was the summe of the old , so true faith and vnfained repentance is the totall of the new . This was the tenour of Christs first words after his baptisme , Marke 1.15 . and of his last words before his ascension , Marke 16.16 . CAP. LXI . Of the Ten Commandements . THe ten Commandements may be called the word of the word of God : for though all Scripture be his word , yet these in more speciall bee his Scripture , to which he made himselfe his owne scribe or pen-man : vpon these Commandements hang all the Law and the Prophets , and these Commandements vpon two duties , to loue God and to loue our neighbour . A shorter and yet a fuller comment needes not to be giuen of them , then what our Sauiour hath giuen , Luke 10.27 . Thou shalt loue the Lord thy God with all thy heart , and with all thy soule , and with all thy strength , and with all thy mind : and thy neighbour as thy selfe . The foure commandements of the first table he expounds in foure words . The Lord thy God , there is the Preface , I am the Lord , &c. Thou shalt loue the Lord , &c. with all thy Heart . for the First Commandement . Soule . for the Second Commandement . Strength for the Third Commandement . Mind . for the Fourth Commandement . If wee need any further exposition vpon this exposition of our Sauiours , it is easie to find : as , thou shal● loue the Lord thy God with all thine Heart . For it he hath Created , Soule . For it he hath Redeemed , Strength . For it he hath Preserued , Mind . For it he hath Inlightned . And therefore thou shalt loue him with all thine Heart : without Onely talking and no more . Soule : without Dissembling . Strength : without Reuolting . Mind : without Erring . This is the first and the great Commandement , and the other is like vnto this , thou shalt loue thy neighbour as thy selfe . This adds great light to the second table , for halfe of the commandements of that table want an obiect whereupon to fasten the duty . The first hath one , Honour thy father , &c. the last but one , hath one , thou shalt not witnesse falsely against thy neighbor : And so the last hath , Thou shalt not couet ought of thy Neighbours : But Thou shalt not kill , steale , and commit adulterie , these haue no obiect , viz. none named whom , from whom , and with whom wee must not kill , steale , nor adulterate : because wee must make our selues also the obiect here : and reflect the Commandements vpon our selues , as thus : Thou shalt not kill , first not thy selfe , and secondly , not thy neighbour , and so of the rest . The Iewes haue beene too bold in adding too strict an obiect , as you may see in their explaning these three precepts . And some Hereticks haue beene too nice in giuing some of them too * large a one . The fifth Commandement in the Tenne , is with a promise , and the fifth Petition in the Lords Prayer is with a condition . I omit the exquisitenesse of the pricking of this peece of Scripture of the Commandements extraordinarily : Some speciall thing is in it . The Iewes do gather sixe hundred and thirteene Precepts Negatiue and Affirmatiue to bee in the whole Law , according to the sixe hundred and thirteene letters in the two Tables , and so many veines and members in a mans body . The order of these Precepts they haue set downe in the margin of the Pentateuch with the three-fold . Targum printed at Hannow , and in Sepher Hahhinnuch . I had translated some hundreds of them into English , which I thought to haue finished , and presented to the view of the Reader , but I finde , that without the Iewes Comments vpon these their Diuisions , they can hardly bee vnderstood : which to bring withall , is a paines of no small time and labour . These my obseruations and collections in my Reading , accept gentle Reader and the slips passe ouer with a gentle eye , as slips of youth : which more mature yeares may recure , if God prosper and second . To whom I commit my selfe , and commend thee , and to whom be all honour and glory for euermore . Amen . FINIS . Notes, typically marginal, from the original text Notes for div A05462-e120 The Syrian to that verse adds a wo●d which may well serue for a Comment mebhaichheuo leakrez ▪ I am a debtor , or I ought to preach . Notes for div A05462-e560 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 &c. Clem. Alex. Strō . 1. p. 131. Notes for div A05462-e820 Aug de Trin. lib. 1. cap. 1. Arnob con . lib. 7. Notes for div A05462-e2540 * The pearle tarshish in Ex. 28.20 ▪ is rendered in English a Beril : in the Chalde translations it is kermū iamma , a pearle of the sea : Pliny speakes of keramides a pearle neere that name Terus : Targū thinkes Tarsh●sh was Ashers stone : but Ionathan that it was Zebulons : And more likely , for a pearle of the sea is not vnfit for Zebulō a dweller by the sea , Gē . 4● . 1● . Notes for div A05462-e3300 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Notes for div A05462-e3480 * Elias Leu. in Tisbi . * Pi●k. Abhoth Per. 1. Notes for div A05462-e3810 * Heb. Mitsuah or without my Philacteries . * From this conceit it appeares they were called Philacteries , that is keepers . Notes for div A05462-e4650 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Notes for div A05462-e4740 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Notes for div A05462-e4820 * Heb. Musar . Instruction . Notes for div A05462-e6010 * Frequent in Homer . Notes for div A05462-e6660 * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Notes for div A05462-e7600 * Chal. Talia bar imera . * Chal. Miiadb . out of hand : a Phrase most vsuall in Iewes Authors , and the very same in Eng. out of hand . Notes for div A05462-e8080 * Aben Ezra giues 2 reasons of poore force to proue , that Niniueh feared God in old time . 1 Because otherwise he would not haue sent his Prophet to them , and so hee lessens the wonder of Gods mercy . 2. Because wee reade not that they brake their images , therefore they had not any . How f●r the Fa● is beside the ●ushion both for construction and reasō one of small skill may iudge . Notes for div A05462-e8550 * As the Iewes think . Notes for div A05462-e9950 * One in Epi●hanius saith , this is easie to find , but he doth little towards it . Epiph cont . Haeres . tom . 2 l. b. 6. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 &c. Clem. Alex. Strom. 1. So in Gē . 10. the Septuag . put in 2. Cainans : and so spoile the roundnes of that 70 * Iulian the Heretick bo●h denies the Trinity to be meant in this place , and saith God alone was vnable for this work Cyril . tom . 3. l 4. * Quaest. 60. on Gen. * See the Targums on Gen. 10. * Vid. Mr Brough●ons Melchiz . * Clem. Alex. Epiphanius Comestor . &c. Notes for div A05462-e10930 * The Syrian translating of the word Phaenicia in the new Testament , seemes to confirme this for true . Notes for div A05462-e11550 * Or Philacteries . &c. * Or fortitude ( of mind ) or God. Notes for div A05462-e12160 Isa. 6.2 . 2. Chrō . 3. Hhutra vsed by all the Targums ●o in diuerse places . Notes for div A05462-e12570 Thucyd. lib. 1. Notes for div A05462-e13470 * He had but eleuen sons as yet : but the Hebrew comment vpon the Chaldee text helps out at this dead lift , and saith , that Rabel was great with child of Beniamin , and so he is counted before he be borne . Notes for div A05462-e13920 * St. Chrysostome hath such a touch . Notes for div A05462-e14230 * ●●nt . 6. ●● Notes for div A05462-e14790 b In the Syrian trāslation it is the hid things of God. Notes for div A05462-e14890 Euen those that haue not Hebrew , can tell there is a mystery of the trinity in Elohim , bara ▪ but few mark how sweetly this is answered with the same Phrase in manner , in the Haphtara which is read by the Iewes to this portion of Moses ▪ viz. Esa 42.5 . Iehouah bore hashamaiim , venotehē Iehouah being singular , and notehem plurall . which might be rendred , Deus creās coelos , & Deus extendentes eos . a Rab. Solō . holds they were made the second day . Many Diuines hold for the 4th . b The 70. Interpreters on Gen. 2.2 . instead of God had finished on the seuenth day , reade he finished on the sixth day . c Chaldee Paraph. on Num. 22 and Jarch . on Deut. 34. and Pirke Abhoth . Allegory . * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Hesiod . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hom. Odys 3. Notes for div A05462-e15580 Cypriano di valer . Notes for div A05462-e16080 The Chaldee Paraphrase of Ionathan . does also mistake in the age of Mathushel●h , but I thinke it only false Printing . Notes for div A05462-e16380 Ierus : and Babilon : targums do both apply these words to the Messias . Notes for div A05462-e16520 * In Sepher Berachoth . a Heb Zacur lattobb Remembred for good . Heb. Mori which in the Chaldee and Syrian ●ignifieth a Lord or Master : hence is Maran atha , our Lord cōmeth , the great excommunication , 1. Cor. 16.22 . Notes for div A05462-e16690 Nilus the wonder of Affrick the riuer of Egypt flowes euery yeare once ouer his banks : and if it flow not at all , or not to his right height , it causeth famine , for Egypt hath no raine Frō this riuer , vnder God cōes their plentie or famine : and it is remarkable that the fat and leane kine in Pharoah his dreame ( which betokened the plentie or scarsitie of the countrie ) came out of the Riuer . Of the reason of the flowing of this Riuer , Pigaffetta especially is large . And I wonder that Iordan was not as much wondred at : for it did so also , Iosh. 3.15 . Cheon . 1. ch . 12. ● . 15. Notes for div A05462-e17090 * Chald. Round . Round . * The Chald. numbers otherwise but it is misprinting : therfore I take the Hebrew . The Chaldee misseth the 11. & 12. verses . * The Chaldee commeth so short of the right number . Notes for div A05462-e19000 * The Iewes in their writings vse this phrase frequētly for the Law , as in Pirk● Abboth . Notes for div A05462-e19320 * So sayes the Geneua Bible in marg . but Rab. Salomon long before saith thus It is the custome of those that make couenāts , to diuide beasts into two parts , and passe between the parts : as Ier. 24.18 . And God passes betweene these in this smoking furnace and fire brand , for making couenāts in like kinds Homer speaks neere this . * Vid. Ia●chi on Ruth cap. 1. a Numa : Minos , &c. Notes for div A05462-e19520 * Seneh signifies a bush , Exodus 3. Leuit. 1. Notes for div A05462-e19650 Vide Hillar . & Hieron . in loc . * It was Iesus or Iosuah , and not Moses or the Law that brought Israel into the land of Canaan . * Psal 23. * Amos in Heb. signifies one that is heauie tongued which Kimchi calls Peselusa from the greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Blaesus . Notes for div A05462-e20130 * For Marcion held it vnlawfull to kil a beast , because the command non occides , hath no set obiect : Aug. de Ciu. Dei , lib. 1. cap. 〈◊〉