The knowledg of Christ Jesus. Or The seventh book of commentaries vpon the Apostles Creed: containing the first and general principles of Christian theologie: with the more immediate principles concerning the true knowledge of Christ. Divided into foure sections. Continued by Thomas Jackson Dr. in Divinitie, chaplaine to his Majestie in ordinarie, and president of Corpus Christi Colledge in Oxford

CHAP. 18.

Containing the generall heads or Topicks for finding out the severall senses of Scripture, especially for the just valuation of the literall sense, whether in the old Testament or in the new.

SUch qualificatios whether for lear∣ning or life as Tully and Quintilian re∣quire in a compleat orator, Galen in a Physitian, or other Encomiasts of a∣ny liberall science; profession or fa∣cultie may require in a perfect professor of it; is but a part of these endowments which ought to be in a true divine or professor of Divinitie. The Professors of every other facultie may without much skill in any profession besides their owne, truly understand the genuine rules or precepts of it. All the learning which he hath besides, serves but for ornament, is no constitutive part of the facultie which he professeth. But the very lite∣rall sense of many precepts, or of many funda∣mentall rules and Maximes in Divinitie, can nei∣ther be rightly understood, nor justly valued, without variety of reading and observations in most other faculties and sciences that be; besides the Collation of scripture with scripture, in which search alone more industrious sagacitie is requi∣red, then in any other science there can be use of. The references, without whose knowledge the positive sense of many scriptures cannot be

knowne,* 1.1 are respectively almost infinite, at least in∣comprehensible to any one mans reading or obser∣vation. It shall suffice in this place to compre∣hend the generalitie of all under this briefe divi∣sion. The matters whereto the Scriptures whe∣ther of the old or new Testament referre, are ei∣ther rites and customes civill, or naturall experi∣ments not recorded by any Canonicall writers; or rites and customes, practises and experiments recorded in the Canon of faith. It would be no difficult worke to write a large volume of instan∣ces in either kinde. Of both I present only these few, first of customes, practises or experiments not expressed in any Canonicall writer.

2. Set thou an ungodly man to be Ruler over him,* 1.2 and let Sathan stand at his right hand, (saith the Psalmist Psalme. 109. 5.) The imprecations in this Psalme, of whomsoever else they were literally meant, were fulfilled in Iudas Iscariot; and for this reason this Psalme was used at the degrada∣tion of Bishops, when they were found Traytors either to their calling or to their leige Lords. But the passage forecited hath a special referēce to the custome of those ancient times, in which the Adversarie or Accuser was to bee placed on the right hand of him, that was to bee condemned, and on the left hand of him that was to bee ac∣quitted. The emblematicall or morall sense of this custome is exprest by the Psalmist in the verse following, When sentence is given upon him, let him be condemned.

3 Of wisdome, saith Salomon Prov. 3. 16.

Length of dayes is in her right hand, and in her left hand riches and honour. A man of ordinary reading and observation would conceive by the character of this speech; that length of dayes was much better then riches or honor, because those are presented by wisedomes left hand, but length of dayes by her right hand. But a learned Critique (for those times, wherein he lived) hath observed a more recondite sense of these words,* 1.3 charactred unto us in the custome of those ancient times, whereunto Salomon alludes. It was the manner of the Ancients to expresse all numbers under an hundred upon the fingers of their left hand, but hundreds and above hundreds, upon the fingers of their right hand, as Iuvenal describes the hap∣pinesse of Nestor;

Foelix nimirùm, qui per tot secula mortem Distulit, atque suos iam dextrâ computat annos.

His yeares were more then could be numbred upon his left hand, for hee lived three hundred yeares; a faire age, yet not comparable to the length of dayes or number of yeares which the right hand of wisedome dispenseth to her follow∣ers: these exceed all vulgar scale both for num∣ber and happinesse.

4. Some places there be even in the new Te∣stament whose force or elegancie cannot be ap∣prehended without some skill, either experimen∣tall or speculative, in meaner faculties. Most of

the parables uttered by our Saviour, albeit wee take them with his owne expositions of them to his disciples, can hardly be understood by best Divines of these times, unlesse they be weighed with the matter or subject whereon the parable is grounded, or to which his speeches in particu∣lar referre. No parable is more clearely expoun∣ded than the parable of the sower; and yet many good interpreters have erred in the exposition of it; and from this errour have made the Land of Jewry (whilst Gods temporall blessing was up∣on it) to be envied for its fruitfulnesse in respect of others. To reape twentie bushells of Corne for one of seed, exceeds the rate of fertile soiles amongst us; and yet this is the lowest scantling of that increase which the seede sowne in good ground did bring forth. But if wee measure the increase mentioned in the parable, not from the measure of the seed which is sowne and reapt, but from the particular graines which tooke roote and prospered in good ground, wee shall shall have no cause to accuse our owne fields of Barrennesse in respect of Judea. For one graine in some parts of this Kingdome (not the most fertile) yeelds more then seaventie, though o∣thers in the same Land yeeld not twentie, and some it may be in other places above an hūdred.

5 Hee that knowes not so much in the art of grafting, as that the graft doth sweeten the sap and moisture, which it receives from the stocke, not participating of its sowrenesse, shall hardly understand S. Pauls meaning Rom. 11. 24. If thou

wert cut out of the olive tree, which is wild by nature, and wert grafted contrary to nature in a good olive tree: how much more shall these which be the naturall branches be grafted into their owne Olive tree? To graft wild plants in sweets stocks (at least for the graft so planted to prosper) is contrary to the or∣dinary custome of nature, and it is in particular more contrary to the nature of the Olive, then to any other tree, because it will hardly admit of any graft by reason of its fatnesse, nor will the grafts of it easily thrive in any other stocke, if we may beleive such, as write of plants.

6 With sowing and planting, the dressing of Vines hath more then affinity, and without some knowledge or experience of this part of husban∣dry, some intire parables and other allegoricall speeches uttered by our Saviour himselfe cannot rightly be interpreted: and for these three parts of husbandry and others, the rule is but one; [that every one who takes upon him to expound those passages in the Gospell which refer to these branches of husbandry, peruse such Authors as write in particular of the customes or manners usuall in that climate wherein our Saviour con∣versed in ancient times:] For neither doth the husbandry of these times, or of this climate wher∣in we live, in many points well suite with those practises or rules of husbandary whereunto our Sa∣viour alludes.

7 But however many of our Saviours Para∣bles referre unto these or like experiments in vul∣gar trades, yet sundry parables and other speeches uttered by him, and by his Apostles, require ei∣ther

speculative or experimentall Knowledge in more ingenuous and more noble professions; or in civill rites or customes which vary in severall ages, or Nations. A man that had never seene any marriage celebrated out of his owne native soile or neighbour Countreys, nor read of the rites or customes in this kinde used by Easterne Nati∣ons before or about the time of our Saviours pil∣grimage here on earth, could not be much edified by the parable of the ten Virgins, or the like which allude to nuptiall customes in those times. Brissonius and Rea would stead a Preacher more which hath occasion to expound these parables, then twenty ordinary Commentators or Profes∣sors in divinity, unlesse it be such as have beene beholding to these two, or other Authors of miscellane Philologie.

8 To compare the Tabernacle of the Sunne which God hath placed in the heavens, and the rising of this glorious light, unto the manner of a Bridegromes comming out of his chamber after the manner and fashion in use with us, would be but an homely expression. Yet hath it pleased the Spirit of God to describe the outgoings of this great light which governes the day, in that most elegant sacred hymne; In them hath he set a Taber∣nacle for the Sunne, which is as a Bridegroome com∣ming out of his Chamber, and rejoyceth as a strong man to run a race. Psal. 19. 4, 5. But the custome or man∣ner of ushering Bridegroomes, in those times, out of their Chambers by Lamps or Torches in the night time, had a poeticall decorum for represen∣ting

the manner of the suns recourse unto us af∣ter darknesse, the morning starre or strayned glimmerings of the dawning being as his torch-bearers. And as the Bridegroomes comming out of his Chamber to fetch his Bride, was a silent poem of the Sunns approach unto us; so the Psal∣mists description of the Sunne in its rising and course is a speaking picture of the comming of the Sunne of righteousnesse into the world, after the light of prophecies or revelations, whether by Vrim and Thummim, or by voice from hea∣ven, had beene farre removed from the He∣misphere of Judaea, untill they began to returne againe in Iohn Baptist and his Father Zacharias, who were as the day starre or dawning to usher in the Sunne of righteousnesse, who was to con∣tinue his course from the one end of the Earth to the other, with more indefatigable courage, and with more comfortable warmth, then this visible Sunne doth visite the earth. He was that strong man, that Gebor, unto whom the Psal∣mist compares the Sunne in its strength, for Gebor is its proper title. And I make no que∣stion but the glory of his kingdome begunne here on earth, though descending from heaven where it shall bee accomplished, was by the Holy Ghost intended according to the My∣sticall sense of that Psalme, which is not a History onely but a true prophecy.

* 1.4 And our Apostles allegation of the fourth verse of this Psalme Rom. 10. 18. Their sound went into all the earth, and their words unto the end of the

World, was not allusive onely, but argumentative and fulfilled in the preaching of the Gospell by the Apostles and their Successors in the mysticall sense, as it had been before those times dayly ve∣rified in the literall.

9 But meere ignorance in these and the like parables of our Saviour, whose knowledge neere∣ly concerned the generation in which and for whose good hee uttered them, (however the knowledge of them much concerne us of this age and nation) cannot bee so prejudiciall to all good Christians, as the ignorance of other para∣bles, and proverbiall speeches of his, which alike neerely concerne mankinde. Yet an ignorance there is of many rites and customes, unto which both the words of the Prophets and his explica∣tions of them, which concerne mans redempti∣on by him, punctually referre according to the literall sense. Most of us know not him as our Redeemer, because were know not our selves, nor that miserable bond of servitude which hee did dissolve for us all. And this wee know not, because wee consider not the state and condition of legall servants unto cruell & tyrannicall Lords. We were servants to a most cruell Tyrant. And the Sonne of God for our Redemption became truely and properly a servant to his Father, be∣fore he became our Lord in speciall, and so must wee be servants to him in speciall before wee be∣come

the sonnes of God. For we must be sonnes before we be heires, and sonnes by adoption, be∣fore wee bee made Kings and Priests unto his Fa∣ther. I never read that passage of our Apostle Rom. 8. 15. [Yee have not received the spirit of bondage againe to feare, but yee have received the spirit of adoption, whereby wee cry Abba Father] but I al∣waies conceived there was somewhat more con∣tayned in it, then was to be found in any lexicon or vulgar Scholiast: yet what it should be in par∣ticular I learned of late from a* 1.5 learned Profes∣sor of another facultie, which he hath adorned by his more then ordinary skill in sacred Antiquity and miscellane Philologie. Now if wee value the Apostles words per quem clamamas Abba Pater with reference to the legall custome, or manner by which some sort of slaves by birth and condi∣tion, did claime the priviledge of manumission or of Adoption amongst the ancient Jewes: the expression is ful of elegancie and most divine: the manner of the Adoption to hereditaments tem∣porall, was a kinde of typicall prophecy of our Adoptiō to our eternall inheritāce in the heavēs.

10. Were we as well acquainted either with boyes playes in ancient times, as with our Christ∣mas

sports; or with the severall kindes of Olym∣pick games, as we are with our Countrey May∣games or horseraces; we might bee more behol∣den to our selves in many points then to ordina∣ry profest expositors of sacred writ. For even un∣to childish sports the father of the fatherlesse, and guardian of the helplesse, our Saviour himselfe, sometimes referres us for the true meaning of his parables, as in Matthew 11, if wee may beleeve Lyra or Theophilact in matter of fact; But where∣unto shall I liken this generation. It is like unto children sitting in the markets, and calling unto their fellowes, and saying, wee have piped unto you and yee have not danced; we have mourned unto you, and yee have not lamented. For Iohn came neither eating nor drinking and yet they say he hath a Devill. The sonne of man came eating and drinking, and they say. Behold a man gluttonous and a wine bibber, a friend of Publicanes and sinners; But wisedome is justified of her children. But whether there were any such positive cu∣stome amongst children, as Lyra and Theophilact relate, I will not dispute pro or con: However, * 1.6 Maldonats observation upon the place is of very

good use for any that either intend to make a comment or to reade Commentators up∣on our Saviours parables, with liberty of judge∣ment or discretion. The best is, Iansenius hath better expounded this place with reference unto Childrens sports in generall, then Lyra or Theo∣philact have done, although wee grant them such a peculiar kinde of sporting as they supposed was then in use. Verum ut ludi genus hoc incertum est, ita nec convenit literae. Non enim in litera dicuntur hi quidem dicere, Cantavimus vobis & non saltastis, alijs vero, lamentavimus & non plorastis, sed utrū{que} eisdem tribuitur. Et vana est Nicolai interpretatio, qui ideo dictum put at [coaequalibus suis dicūt,] quia pueri divisi erant in duas aequales partes. Coaequales enim proprie dicuntur Coaetanei, & Graecè in Matthaeo, est 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, idest, sodalibus. Proinde simplicius fuerit, sine specialis alicujus ludi imaginatione exemplum hoc intelligere secundùm consuetudinem communem puero∣rum, qui in foro & laetioribus locis civitatum congre∣gati inter se student ludendo effingere, quicquid ab ali∣is vident seriò agi. Ita{que} aliquando nupiias effingunt, & nuptiales laetitias tibiarum aut aliorum instrumen∣torum cantu imitantur; aliquando vero funeralia ob∣sequia expriment, in quibus apud Iudaos planctibus & lamentatione quorundam ac lugubrium decantatio∣ne, solent homines ad tristitiam & fletum provocari. Haec dum imitantur pueri, fit frequenter, ut quod joco agunt, nonsit efficax, vel ad tripudia nuptialia, vel ad fletus funer ales provocandos.

11. But as for the Olympick games, or the like whether elsewhere instituted in imitation of

them or before them, it is evident, that the Apo∣stles and other sacred writers (S. Paul especially) had both seene them, and made good use of them for the more lively expressions of many Christi∣an duties. And unlesse wee know the particular * 1.7 Customes unto which their words referre, wee shall but play at Blinde man-buffe in our exposi∣tions of them, or in our exhortations to such pra∣ctises as they prescribe, Consider him (saith our A∣postle) that endured such contradiction of sinners a∣gainst himselfe, lest yee be weary and saint in your mindes, yee have not yet resisted unto blood, striving against sinne. Heb. 12. 3, 4. The words are me∣taphoricall, or Verbo tenùs Allegoricall, and allude unto those strivings or conflicts which seldome were determined without blood, wherein it was a shame to yeeld, before any blood was drawne. Such was the law or practise of those games which the Latines call Pugilatus, wherein manus demit∣tere, to let downe the hands, was an acknowledg∣ment of victory; which happily might have been recovered by the party wounded or remitting his hands, unlesse his heart had beene weaker then his hands. To this purpose that exhortati∣on Heb. 12. 12. Wherefore erect the hands which hang downe, and the feeble knees. The duty where∣to he exhorts them, was no practise of almes or charity towards impotent or feeble men, but that the Pastors, whom this precept doth especi∣ally concerne, should encourage their flock to strive against sinne, with as great courage and re∣solution as the Olympick or other Gamesters did

against their Antagonists, not to let downe their hands, or give over after many wounds or resi∣stance unto blood; as being sure, though they dy∣ed in fight to be better rewarded, then the Vi∣ctors were in these bodily fights. Unto the same courage and resolution the Prophet Isaiah had exhorted the people of God in his age, though not them onely but all succeeding generations. For his words are typically propheticall, & point directly to the time of our Saviours comming to visite and redeeme his people: and yet allusive withall unto the bodily strivings or wrestlings of those ancient times. Isa. 35. 34. Strengthen yee the weake hands, and confirme the feeble knees, say to them that are of a fearefull heart, Bee strong, feare not, behold your God will come with vengeance, even God with a recompence, he will come and save you. The end and scope as well of the Prophet as of our Apostle, was to inspire such life and courage into Gods people in their heaviest pressures, as that Caesarcan soldier did into his mates, when Pompeyes followers, in Caesars absence, had almost beaten them out of their trenches:

—a 1.8 Peterem faelicior umbras Caesar is aspectu, testem hunc fortuna negavit; Pompeio laudante cadam &c. Vicimus, O Socij, veniet qui vindicet arces.

12. If we knew the true importance of manus remissas, wee might know withall the true im∣portance of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, used by our Apostle in the same place; which sometimes signifies a profane

person, but so it signifies by consequence onely: the punctuall meaning of it in this chapter ver. 16. (if I be not mistaken) is better exprest by the Syriack, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and by the Latine remissus, then by profanus, that is, such a one as is ready to yeeld rather then to endure any hard conflict; or such as Esau was, who did choose rather to relinquish his inheritance then to suffer a sharpe hunger or thrist for a season.

Usuall it was with S. Paul, and with other (whether sacred writers or writers of sacred my∣steries) to draw arguments à minore ad majus, that is, from the practise of such as were disposed to try masteries for temporary Crownes or Gar∣lands, to perswade such abstinence or other ob∣servances requisite for all who seeke after the in∣corruptible Crowne of glory, which cannot bee taken from them: for the winning or wearing whereof no man can be prevented, so he strive for it lawfully. Witnesse that one place, for this present. 1 Cor. 9. 24, 25, &c, Know yee not that they which runne in a race, runne all, but one recei∣veth the price? So runne, that yee may obtaine; And euery man that striveth for the masterie, is temperate in all things. Now they doe it to obtaine a corruptible Crowne, but wee an incorruptible. I therefore so run, not as uncertainly: so fight I not as one that beateth the aire. But I keepe under my body, and bring it into subjection, least that by any meanes, when I have prea∣ched to others, I my selfe should be a cast-away. But if of all those which runne in secular races, it bee not possible for more then one to receive the

prize, or (as the originall word imports) to snatch it from the blede or staffe whereto they runne; we may be sure that not so many would offer them∣selves to try masteries in this kinde, as otherwise would be forward, if every one that did his de∣voire might be assured of some reward sufficient to acquit or countervaile his paines. If then this similitude betweene such as seeke a corruptible and an incorruptible Crowne, did run (as we say) quatuor pedibus, few of our Apostles Auditors would have adventured their paines or endea∣vours in that Christian course to which he exhor∣red all.

Maldonats forementioned rule for the right interpretation of parables or similitudes of this kinde, is as usefull for the right interpretation of this place, as for any other parable or similitude in Scripture: and his rule (or rather the rule of Hugo Cardinalis from whom he borrowed his ani∣madversions upon Matthew, 1••. 16.) is thus. b 1.9 We are not to compare persons with persons, nor to be curious in suting particulars to particulars, but to accord the whole businesses handled in grosse: as when it is said, The Kingdome of heaven is like unto a man that sowed good seed in his field, wee are not to parallel the man, but rather the seed sowne, or the field where it is sowen, with the kingdome of heaven: or in this or the like generalitie; It happeneth in the plantation of the kingdome of heaven, as when a man hath sowne good seed in his ground, the envious man comes and sowes tares.

13. But what was S. Pauls meaning in the 24.

of the forecited Chapter? That every one which professeth Christianity must be more resolutely circumspect in his undertakings and their mana∣gings, then those few in comparison are, who en∣ter the lists for a temporall prize or garland. O∣therwise they shall be sure to faile of their hopes, to be in worse case then such as come only as spe∣ctators, that purpose to be no actors in such pri∣zes, or then such Actors as doe nihil agere, or after they have runne, sit downe with losse. To this effect he expresses himselfe in the verses follow∣ing; Every man that striveth for the mastery, is tem∣perate in all things &c. But the very literall im∣portance of those three words in the originall 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, cannot bee so well learned from any dictionary or Lexicon, as from such as write of the Olympick games, or of that kinde of triall of masteries which in his time or before was in use. The word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is proper (I take it) unto Wrestlers, whose practise it was to keep under other mens bodies not their own, or to keepe their Antagonists from all advantage of hold, either gotten or aimed at. But our Apo∣stle did imitate their practise upon his owne bo∣dy, not on any others, for his owne body was his chiefe Antagonist. The word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 hath in that place no immediate reference unto the preaching of the Gospell, but did generally import such as were tryers of Olympick games, whether wrest∣lings, whirlebats, or the like. The word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 com∣prehends all which lost the prize for which they contended, whether by sluggishnesse or foule play.

The same word commeth to signifie a Repro∣bate, or a man finally rejected by God, or irrever∣fibly deprived of his good spirit, but at the se∣cond third or fourth hand. And those interpre∣ters of sacred writ, who take this title usuall in Scripture to be a metaphor or speech borrowed from false coines or counterfeit metals, faile more in Logique then in Grammar; though faile they doe in both. It sometimes indeed referres or al∣ludes unto false or counterfeit it coines, and accor∣ding to this reference it comes the nearest to the denotation of a Reprobate, or a man finally re∣jected by God. For that coine which is for sub∣stance but brasse or copper; will hardly (if at all) after it be cast aside upon tryall, go amongst wise men for currant money. The transmutation of baser metals into more pretious, however some men professe this skill, is seldome effected, per∣haps not facible: whereas he that was this yeare 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in the Olympick games or other like pri∣zes, might the next yeare be 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or crowned as victor. But the originall word, for its formall or abstract signification, is a great deale more ge∣nerall then to be restrained either to coyned me∣talls, or to men which strive for mastery in any kinde of activity. It properly imports a rejection upon just triall, and is applyable to matters and persons almost infinite.

14. Or if we interpret this word by its refe∣rence unto money or coynes, yet even these may be 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 more wayes then one; either for the basenesse of the metall, or for the counterfeit

stamp, or for want of weight. For if it bee but some few graines too light, any man may refuse it, although it beare Caesars image and superscrip∣tion. Or if it be full waight and pure gold with∣all; yet if it be elsewhere estamped, then where Caesar shall appoint, or by any stamp or person not authorized, no man is bound to receive it, and he that tenders it, is to be punished. And yet both these kindes of Reprobate coines may bee legitimated or made currant, by new coining or addition of quantitie without any alteration of the qualitie. But coines 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 for the metall, as if that be brasse, copper, or silver gilt, and estam∣ped for gold, albeit they be full waight, are by no Lawes currant. And yet some there be (as we said) which professe the art of turning such metalls into gold, but whether this be facible, or no, is no point of Divinity. But surely the Al∣mighty Creator of all things hath more skill in transforming men of what condition soever, then any Alchymist hath in changing metalls from worse to better. Even such as are said to bee gi∣ven over by him into a Reprobate sense 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, may (for ought we know) bee afterwards refined by him, and become 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Justifiable men. Many of the Gentiles were delivered by him into a reprobate sense, not particular persons only, but even whole Nations; and so hath the Natiō of the Jews for the most part bin for these many yeares. But that God did finally reprobate any person, whether Jew or Gentile which lived in opposition to the Christian faith, or whether

there shall not be a reversion of that curse which hath befalne the Jewish or other nation, God a∣lone must judge and determine. So that it will be hard for any man to prove that the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 doth any where in the new Testament punctual∣ly answere unto that use or notion which custom hath now in a manner prescribed for in many theologicall disputes; that is for men irreversibly fitted or designed to everlasting destruction. If in any place it were to be taken in this strict sense I should suspect that of S. Paul. 2 Cor. 13. 5. above others; but that not from the Grammaticall sig∣nification of the word, or from any reference it hath in that place more then any other to false coynes, but from the peculiar reference which the matter and circumstances of that place have to matters of fact or historicall types in the old Testament; without whose knowledge or obser∣vation the true meaning or importance of many words usuall in the New, can never be truly valu∣ed. The Apostles words in the forecited place are thus; Examine your selves whether yee be in the faith, prove your owne selues; know yee not your owne selves, how that Iesus Christ is in you, except yee bee Reprobates?

Notes

• * 1.1

  Cap. 18.
• * 1.2

  Post haec rogavit Chilperi∣cus Ponti∣fices ut aut vestis Prae∣textati scin∣deretur, aut centesimus octavus Psalmus (qui male∣dictiones Scariothe∣cas cōtinet) super cum recitaretur, vel certe in perpetuum communione privaretur. Annonius in lib. 3. cap XXVII.
• * 1.3

  In quibus verbis prae∣ter illum sensum qui est in prōptu subest recon∣dita quae∣dam per di∣gitos com∣putandi ra∣tio, qua om∣nis antiqui∣tas uteba∣tur Quam∣vis enim per longitudi∣nem dierum intelligatur intermina∣bilis vitae iucunda possessio, re∣spicit tamen ad illud quod qui pertingebat annum vi tae centesi∣••um, inci∣piebat in dextra ma∣nis computart, cum in sinistra superiores numerasset. Vt de Nestore, qui apud Ovidium dixerat; vixi annos bis centum, nunc tertia vivitur aetas. Iuvenalis ait Rex Pylius magno &c. Ant. Nebristensis in quinquagena. cap. 16.
• * 1.4

  Sed dico: An non au∣derunt? Quartum argumentū 〈◊〉〈◊〉 ab eo quod gentes antea quoqu sem∣per habue∣runt prae∣claram di∣vinae boni∣tatis cogni∣tionem. Quo argumento haud dubie Iudaecrum malitiae ple∣nam retun∣dit invidi∣am. Quare inquit, hic tantopere offendimini ac ringimi∣ni, semper conantes modis om∣nibus impe∣dire, ne E∣vangelium communice∣tur Gentī∣bus. An ex∣istimatis Gentes nun∣quam antea de bonitate Dei quic∣quam audi∣visse? At∣qui Psalmo∣graphus di∣serte testa∣tur quic∣quid cog∣nosci de Deo potest, vel ex ipsa conditione rerum visibllium quae in mundo sunt ab omnibus mortalibus exploratum abunde teneri. In omnam terram exivit sonus eorum, et in fines orbis terrarum verba illorum. Andrea Hyperius in D. Pauli ad Romanos Epistolam exegema cap. 10. vers. 18.
• * 1.5

  Et fallor nimiùm nili ex hoc more et locutionis genere pen∣deat tum Phrasis illa sacra apud D. Paulum 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 〈◊〉〈◊〉 sive adoptione in Epistola ad Galatas IV, ut eos quisub lege erant redimeret, ut adoptionem filioram (〈◊〉〈◊〉 liberorum) reciperemus: Quoniam autem estis filij (seu liberi) misit Deus spiritum filij sui in corda vestra olamantem, Abbae, Pater. Itaque jam non es servus sed filius aut ••roles et haeres Dei per Christum; tum illa ad Romaenos VIIII. 14. Quicunquae Spiritu Dei aguntur ii sunt filij (seu liberi) Dei. Non enim accepistis spiritum servitutis in 〈◊〉〈◊〉, sed accepistis spiritum adoptions filio∣rum (seu liberorum) Dei, in quo 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; eodem vocabulo utroque in loco utitur, clamamus Abba, Pater. Ipse enim spiritus testimonium reddit spiritus nostro, quòd sumus filij (seu liberi Dei Si autem filij (seu liberi) et haeredes. Eleguns est, ad receptos Ebraeorum mores allusio. Johannes Sold•••••• de successionibus in bona defuncti &c. ad leges Haebre∣orum cap. 4.
• * 1.6

  Paulò pre∣piùs sensum videtur Hu∣ge Card. attigisse: scribit enim non personas personis; sed negotium negotio: nec partes par∣tibus: fed to∣tum toti cō parari. Sen∣sum enim es∣se, perinde se scribarū & Pharisae∣orū causam habere, at{que} si pueri di∣cant sodali∣bus suis, ce∣cinimus vo∣bis, &c. Sic enim posse illis dici, Io∣annes vobis lamenta∣tus est, & nō planxistis; filius hominis cecinit, & non saltostis Hunc esse verum sensum ver. 19. magis probabimus. Nunc satis est ut moneamus valde esse usitatum, ut in parabolis non personae personis, non partes partibus; sed totum negotium, toti negotio comparetur Ca. 13. 24 simile factum est regnum caelorum homini, qui semi navit bonum semen in agro Non enim reg∣num caelorum homini, sed potius semini, aut agro simile est. Ita{que} sensus est, idem accidit in regno caelorum, at{que} si quis seminasset bonum semen in agro suo. & ibidem versiculo 45. Si∣mile est regnum caelorum homini negotiatori quaerenti bonas margaritas. Non enim homini sed potius margaritae simile est, & idem accidit in regno caelorum, at{que} si quis quarat bonas margaritas, inventa autem una pretiosa margarita vendat ominia, quae habeat, & e••at eam. Sexcenta sunt exempla generis ejusdem. Ita{que} frustra laborat, qui anxiè quaerit, quomodo per∣sonae personis, partes paertibus respondeant. Totum sententiae corpus intuendum est, & inte∣grum ex integra parabola trahendum: ne in partes divisum pereat, at{que} dissoluatur. Maldo. vers. 16. cap. undeci: Mat.
• * 1.7

  All that concerne this argu∣ment are exquisitely handled by Petrus Faber in his Agoni∣sticon.
• a 1.8

  ••ucanns
• b 1.9

  See his words noted in the mar∣gine, para∣graph the 10, of this chapter.