The Christian Synagogue, Book 1 · Chapter 4
CHAP. IIII. Of the third Helpe.
foreign, or collation of Scripture with Scripture.
COllation of Scripture with Scripture, is a Canon.most profitable help to bring vsus to the sense of the Scripture.
Act. 16. 10. foreign, Confir.being assured that the LORD had called vsus to * Certifacti ex collatione scripturarum.Preach the Gospell vntounto them.
As the middle lampe of the Candlestick, being enlighned Illust.from the fire of the Altar, one lampe gaue light to another; so the Word of God having light from Iesus Christ, one Scripture then, giues light to another.
The Iewes vsually conferred Scripture with Scripture. Canon.Act. 15. Moses is read of old eueryevery Sabboth in the Synagogue.
When kBuxtorf. Tiber.they read Moyses Law, they read so much of Illust.the Prophets answering to the Law. They divided Moses law into 53. equall Sections, ioyning two short ones: and ends them all in a yeare, allowing a Section to eueryevery Sabboth These Sections were called Parascha in the Law, and Haphtarah in the Prophets: as ye would say, divisions, or a distinguished part of the Text.
They were called also Sydra, à Sedar, ordine, in the Chaldie: and the Apostle Coloss. 2. 17. 18 hath relation to this manner, foreign, in parte Sabbathi: it was called lTalmud. lib. chagiga.Pereck, or Cheleck, as ye would say, In tractatu de …to, places for the feasts: for they had so much allotted for them to read in their feasts.
These Sections were distinguished by three great foreign. in the Law, and by three great foreign in the Prophets. But there is one of them, Gen. 47. 28. which is not distinguished as the rest, by three great P. P. P. And the Iewes giuegive the reason to be this, because it is the shutting vp of the Booke of Genesis, yea and of the whole Law and Prophets to the comming of the Messias: and because the time of his comming was not expresly set downe; therefore they continued this Section with the former.
The occasion why they ioyned these parts of the Prophets, with these of the Law, was this; when they were vnderunder the persecution of Antiochus Epiphanes; He polluted 1 Math. 9. …3.the Temple, tooke away Circumcision, and forbad the reading of Moyses Law vnderunder paine of death; therefore they called him Antiochus haraschi, Antiochus the wicked. Now least they should altogether want the reading of Moyses Law, they made choice of certaine parts of the Prophets, most answerable to the parts of the Law, which they read before.
As for this place Gen. 1. 1. In the beginning God created heauen and earth. They made choice of the Prophet, Brught. concent.Esay 42. 5. So saith the Lord, Creator of the heauen and earth: and they read to the eleventh verse of the fortie three Chapter, which hath this marginall note vponupon it, Gnad kan, huc vsque, thus farre.foreign
The second distinction was this; These were the generations Gen. 6. 9.of Moab. In place of these words, they made choice of the words of the Prophet, Esay 54. 11. Canta sterilis, Sing thou barren: for as the first place intreats of the naturall generation of Noah; so doth this, of the spirituall generation of the Church.
Their third distinction was, Gen. 12. 1. Abi tibi, Goe vntounto a land: For this, they made choice of the fortie of Esay, from the 25. verse to the sixteenth of the forty one Chapter: for as in this Section of Genesis, the departing of Abraham out of his owne Countrey to a strange land is handled. So in this Section of the Prophet Esay, there is a comfort set downe to the Israelites in banishment. And so forth to the end of the Law; as yee may mBiblia Hebraica.see the places paralleld in the end of the Hebrew Bible.
When the tyrannie of Antiochus was ended, they began againe to reade Moses after the old manner, and they read still the places of the Prophets with him. These places of the Prophets they called Haphtara from Patar cessare, to cease, for they being ended, they went home, and he was called Maphtir cessator, who read this last part in the Prophets.
When they ended the reading of the Law, they had a feast, which they called Schimchath tora, laetitia legis, the ioy of the Law: this was the 23. of Tizri.
These Sections or divisions received in the Liturgie of the Church, were not Divinae institutionis, by diuine appointment: for oftentimes they make a Section, where there should be a continuance of the History.
The eleuenth of Genesis, at the 32. verse, is separate by their Section, from Genesis the twelfth, where the History is continued; for God spake these things to Abraham when he was in Mesopotamia, before he came to Charran. Act. 7. 3.
But it may seeme these Sections were appointed by Obiect. God, and that they were kept by the people of God as divine. Nehem. 9. For when the mourning of the people for their Moabitish wiues, was interrupted; all the time of the feast of the Tabernacles, that is, to the 22. day of the monethmonth of Tizri. nScaliger de emend. lib. 7.They began not to take vp their mourning againe, till the 24. day of the monethmonth: the 23. day was a day of ioy, because they ended the reading of the Law that day.
The latter Iewes appointed many fasts and feasts (as Answ. may be seene in the Kalender) which they had no warrant for out of the Word of God: neither is the ground cleare enough out of this place, that they keepe the feast that day, that it will now follow?
When they ended the reading of the Law, the next Sabboth they called it Sabboth Beresheth, requies in principio: they began their reading in this monethmonth of Tizri, because they held generally that the world was created in September.
Besides the reading vponupon the Sabboth, they read these Paraschaes or Sections vponupon the weeke dayes also, but they read not the whole Sections: and these who would seeme to be more devout, fasted these two dayes also: and of this the Pharise boasted, I fast twice in the Sabboth, that is, in the weeke. The Iewes in the East began What this Dijon signifieth, see in the treatise of the Sabboth hereafter.this fast, vponupon Dijun, and ended it in Dijon, the fift day of the weeke.
This collation of Scripture with Scripture, the Apostles Canon.afterward vsed it.
The two Testaments are Gods two Silver Trumpets, Illust.and his two lips, as it were, breathing out one truth.
When the Apostles cites Scripture to confirme their Canon. I.doctrine, it is not because their doctrine stands in need of confirmation (as ours doth, For all men are lyers.) But Esay 9. 17.it is for our cause, to let vsus see the harmony and consent that is betwixt the Old and New Testament. oTalmud. Hierosoly mitam….The Iewes say well, The Law needs no fortification.
When the Apostles compare Scripture with Scripture, Canon. IIsometimes the reference is in expresse words: sometimes the collation is in the matter, and not in the words. Scriptum est in vocibus & scriptum est in rebus: it is written in the words and the matter,
Zach. 6. 12. A branch shall rise, Netzer. Math. 2. (Behold he shall be called a Nazarit.) Netzerit, and not a Nazarit: Chrysost.Esay 11. 1.The Evangelist expounds the Prophet in sense, though not in words, for Christ was not a Nazarit. Therefore these words in Mathew, should be interpreted, he shall be called a Flower, or a Branch; the Scripture cals a Mat. 2. 23.child a Branch, and a branch a Child. So the Hebrewes cals (Bath) a Daughter, and the apple of the eye, because his daughter is as deare to him as the apple of his eye: Per Metalepsin, one word put for another, hauing some similitude.
When the Apostles cite the Testimonies of the Old Canon IIITestament, sometimes they change some thing for illustration.
But thou Bethlem Ephrata, are the least of the Rulers of Micha. 5. 1.…udah, out of thee shall come forth to me, who shall be Ruler 1. Example.in Israel. But Math. 2. 6. And thou shalt not bee the least: That which Mathew sayes, Micah insinuates, Out of thee shall come he who shall not be the least: and Michas words may be read thus, by an interrogation. Art thou the least of the Rulers? Thou art not: as Iob sayes, Wilt thou draw Iob 40. 30.the Whale with the booke? that is, thou canst not.
Let vsus eate, let vsus drinke, for the morrow wee shall dye: …say 22. 13 2.But the Apostle, 1. Cor. 15. 32. puts it in the present time: The morrow we dye. For illustration, to expresse the boldnesse of these Sadduces and Epicures, who would eate and drinke securely, although they were presently to die: and the Chaldie Paraphast addes, (and not rise againe) to shew that these Epicures looked not for the resurrection.
Mine eare hast thou pearced: but the Apostle, Hebrewes 10. 5. hath it thus; A body hast thou fitted to me: for illustration: Christs obedience began at his eare, but his Psal. 40. 7. He…. 14 5.whole body was obedient when he offered himselfe vponupon the Crosse.
He ascended vp on high and receiued gifts: but Ephes. 4. 8. He ascended vp on high and gaue gifts. For illustration, Psal. 47. 5. Ephe. 4. 8.all the gifts which Christ receiued, he receiued them to this end, that he might bestow them vponupon his Church.
That thou mayest be pure when thou iudgest: but Rom. 3 Psal. 51. 4.4. That thou mayest over come when thou iudgest: for illustration, for they who are pure overcome in iudgement.
Sometimes the Apostles adde some thing for illustration.Canon. IIII.
With Hysop and Scarlet: but Hebrewes 9. 19. he addes, Exod. 24.Hysop and Scarlet wooll; because all the Scarlet about the Sanctuary was of wooll Xylinum, which was the wooll of a tree: for there was no Silke in the Tabernacle oAinsworth on Exod.(as some coniecture) because it comes of the Worme, a creeping thing, which was vncleane by the Law, therefore Byssus was fine linning of Egypt, and not Silke.
Thou shalt louelove the Lord thy God with all thy heart, soule, Deut 6. 5.and strength: and Christ addes, foreign, Both with the efficacie of the mind and will. And the Scribe addes a fift word, Marke 12. 33. foreign, Vnderstanding, by which diversitie of words; God would let vsus see that we should louelove him vnfainedly, and that all the springs or fountaines Psal. 77. 7.within our soules, should praise him.
And God gaue them Saul the sonne of Kish, a man of the 1. Sam. 9. 16Tribe of Beniamin: but Acts 13. 20. He gaue them Saul, a man of the Tribe of Beniamin fortie yeares. For illustration, to cleere this part of the Chronologie the better.
Sometimes they omit some thing for illustration.
How beautifull are the feete of these who bring the gladtidings Canon. V.of salvation vponupon the mountaines. Paul, Rom. 10. Esay 28. 16. Rom. 10 15citing this place, leaues out (vponupon the mountaines.) The Prophet when he went to prophecy, he went to Iudaea, a mountainous Countrey, but the Apostles were to goe into the whole world: all the world is not mountainous, therefore he leaues out pertinently, vponupon the mountaines.
Honour thy father and thy mother, that thy dayes may bee Exo. 20. 12.long in the land, which the Lord thy God giueth thee: but the Apostle to the Ephesians repeating the same, leaues Ephes. 6. 3.out (which the Lord thy God giueth thee.) For the Christians were not to goe to Canaan to dwell againe.
Collation of Scripture with Scripture, is either in the Canon.phrase, when we compare the phrase of the Old Testament with the New: or in the type and the thing signified. Thirdly, in the type with the antitype. 1. Pet. 3. 21. In all these we must take heede that our foreign be foreign, alike.
Of phrases not rightly matched, nothing is concluded.foreign.
Hic est sanguis Testamenti seu foederis. This is the blood Canon. 1.of the new covenant. Math. 26. 28. Hoc est sanguis meus: This is my blood.Exod. 24. 8.
These two places are not well matched; the one place is proper, the other is tropicall: for when Moses sayes, This is the blood of the Covenant, he pointed at the blood of the sacrifice, which was blood indeed: but when Christ sayes. 1 Cor. 11. 24. Luke 20. 20. The wine which was in the Cup, was a Sacrament of his blood.
Hoc facite, the Iesuites expound it sacrificate, sacrifice. foreign.1 Cor. 11.So Iudg. 13. 15. Facere hoedum, id est sacrificare, to kill a Goat. These places are not rightly compared.
Facere hoedo, to kill a Goate; facere vitula, to kill Calfe, est sacrificare, to sacrifice; sed facere vitulam, is onelyonly mactare, to slay. Gen. 18. 7. So Exod. 12. 17. So Exod. 29. and 30. Facere iuvencam, is not there to sacrifice; but to slay and prepare it, that it may be a sacrifice.
Iudges 13. 15. Faciemus coram te hoedum caprarum, signifies, Obiect. Let vsus sacrifice for thee a Kid; therefore, facere hoedum, signifies here, to sacrifice.
These are the words of Manoah and his Wife to the Answ. Angell, whom they knew not to be an Angell. What answeres the Angell? If yee hold me still I will not eate of your meate, and if ye offer a sacrifice, offer it to God: So Facere hoedum, is both to prepare the Kid, that it may be eaten, and, to kill it, that it may be ready to be sacrificed: but it never signifies, to sacrifice.
To compare the prophecy and the event, giues great foreign.Canon. II.light to the Scriptures, if they be rightly matched.
The Scepter shall not depart from Iuda till Shilo come.Gen. 49. 10.
When oP. Cunaus de repub. iud.Gabinius the Pro-consull established fiue Synedrions of equall authoritie: (the first in Ierusalem; the second, in Gadara; the third, in Amathus; the Fourth, in Iericho; the fift, in Saphar.) Yet the Scepter was not taken away from Iuda, although it was weakned much; and it is to be marked, that there hangs a Scepter still aboue their heads where they sat in Synedrio, to put them in mind, that the Scepter should not depart from them till Shilo came; neither did it depart from them till Christ was borne: pIosephus.then Herod killed those of the Synedrion, and tooke the government to himselfe.
And there shall not want one of the posteritie of Ionadab, Iere. 35. 18.to stand before me for ever.
The accomplishment of this Prophecy was, qScal. in Elench. trihar.when the Chasidim repaired the ruines of the Temple, in the time of the Maccabees, and vntill the destruction of the Temple.
And the gates of Libanus shall be opened.Zach. 11. 1.
The rTalmud. lib. Ioma. cap. 4. fol. 39.Iewes say, that this prophecy was accomplished fortie yeares before the destruction of the Temple, which is called, Domus sylva Libani, The house of the forrest of Libanus, 1. Kings 7. This is to be marked, because the vale of the Temple rent in two, iust fortie yeares before the destruction of the Temple. In the Syriacke it is, facies Templi scissa est, The face of the Temple was rent.
Sion shall be plowed like a field.Mich. 3. 12.
The accomplishment, when Turnus Ruffus came in with a Plough, and tilled vp the very ground of the Temple; sScal. canon Isagog pag. 104.for the Romans, when any Cittle rebelled against them, they caused to plough it vp with a plough, as it was their custome when they built Cities; first they drew a draught round about them with a plough.
And the abhomination of desolation shall be set vp.Dan. 12. 1. Mat. 24. 15.
The accomplishment of the Prophecy tAlexander ab Alexandro.when the Romans caused display in the Temple, the spread Eagle, and the abhominations, contrary to the Law.
A stone shall not be left vponupon a stone.Luk. 19. 44.
The accomplishment: uTripart histor. lib. 6. cap. 48. de Iuliano.when Iulian the Apostate hyred the Iewes to build the Temple of Ierusalem againe, they began first to raze the old foundation, and not to leaue a stone vponupon a stone in it: here they accomplish the Prophecie, but there comes a fire which scatters them, that they did never build a new Temple againe.
When a wrong accomplishment is applied to a prophecy, Canon.they are not rightly paralleld.
And within threescore and fiue yeares, Ephraim shall be destroyed Esa. 7. 8.from being a people.
The false accomplishment, when the Israelites went into the Countrey of Arsarat in Tartary, beyond the 2. Esdr. 13. 45.Caspian hills, inclosed there by the Sabbaticall River: but the true accomplishment was, when they were carried vntounto the land of Medea by a Assarrhadon.2 Kin. 17. 6
And he shall enter into Egypt, and the Idols shall fall before Esa. 19.him. A false accomplishment, xSozom.when Christ fled to Egypt (some say) all the Idols fell downe before him, and that the tree Persea bowed thrice downe, and did homage to him. This was the fault of the Ancients, that strained the prophecies too much, in applying them to Christ.
There shall arise a Starre in Iacob.Num. 23. 17.
A wrong accomplishment, yHier. cont. ruf. Talm. in l. Iachusin.when Ben Cosbi, in the dayes of Hadrian the Emperour, gathered a multitude of Iewes together, calling himselfe Ben Cokiba, filium stellae, The sonne of a Starre, applying this prophecy to himselfe: but experience taught him afterward, that he was Bar Chosiba to them, The sonne of a lye. But the true accomplishment is in Christ, who was the true Starre arising Luke 1.out of the East.
And in that day holinesse to the Lord shall be written in the Zach. 14. 20horse bridles.
A false accomplishment, when Helena found the Crosse of Christ, and put a peece of zEuseh. in vita Constantine.it in the bridle of Constantine her sonne. But the true accomplishment is vnderunder the kingdome of Christ, When all things are made Tit. 1. 15.holy to those that are cleane.
Thou shalt tread vponupon the Serpent, and the Cockatrice.Psal. 91. 13.
A false accomplishment, when Pope Alexander set his foot vponupon the necke of Fredericke Barbarossa, and tread vponupon him. But a true accomplishment, when Christ did tread Sathan vnderunder-feete.
And there shall be a cleane offering offered to the Lord in Malac. 1. 11all places.
A false accomplishment, when the Papists apply this to the Masse: for all the faithfull (who are a royall Priest-hood to God) offers this spirituall offering to the Lord. The Prophet speaking of the spirituall worship Esay 19. 29. Esay 65. 7. Mal. 3. 4.of the Gospell, expresses it often by the ceremonies of the Law: they mention the burnt offerings, the sheepe of Kedar, the rammes of Nebaijoth, and to goe to Ierusalem.
This sacrifice which the Prophet speakes of, is vnderunder Obiect. the New Testament but the spirituall sacrifices of prayer, and vertues of charitie, were common to the Iewes vnderunder the Law.
The Christian worship, that succeeded the Iewish Answ. worship, was not meerely spirituall as ours, for they had carnall sacrifices with their spirituall. 2. Although the worship of God was still spirituall, (and no worship may succeed it) yet the same in substance came forth in divers manner: so the worship of Christians, did succeede the Iewish that was covered.
Many moe examples might be set downe, concerning Dittologie, or double reading; Stigmatologie, or right poynting; Analogie, or right Collation: But I studie to brevitie. For any diligent man, by helpe of the Canons, and examples set downe, may make vp a whole Booke of such, the way being made plaine before him.