The Christian synagogue Wherein is contayned the diverse reading, the right poynting, translation, and collation of scripture with scripture. With the customes of the Hebrewes and proselytes, and of all those nations, with whom they were conversant. Digested into three bookes. The first, shewing the meanes both inward and outward, to attaine to the knowledge of the sense of the whole Scripture. The second, vnfolding the true sense of the Scripture it selfe ... The third, teaching the true manner of confirmation, illustration, and application of doctrines ... Serving generally for a helpe to the vnderstanding, of all; that desire to know and obey the will of God in holy Writ: but more specially for all young students in divinitie, that they may more easily vnderstand the languages of Canaan, and Greece, and make a profitable vse of them in preaching. By Iohn Weemse of Lathoquar, in Scotland, preacher of Christs Gospell.

CHAP. II.

Of the Illustration of Doctrine by Comparisons.

COmparisons are either in similitudes or examples.

Similitudes must bee taken * 1.1 from things that are.

Quintilian sayes that Examples may * 1.2 be taken g 1.3 àre gesta, vel tanquam gesta, from things that are done, or seeme to be done: but si∣militudes must be taken from things which are indeed.

As the deafe Adder stoppeth her eare when the charmer * 1.4 charmeth: If the Adder stooped not ber eare when the charmer charmeth, the similitude would not be bor∣rowed from it.

Beniamin is like a Wolfe, parting the prey amongst her * 1.5 young. If the Wolfe parted not the prey amongst her yong ones, the similitude could not be taken from her.

Similitudes must be taken from things which the * 1.6 people are most acquainted with.

If I haue spoken vnto you earthly things: that is, heaven∣ly * 1.7 thing vnder earthly similitudes. It is a good obser∣vation * 1.8 of Theophylactus, that the Lord tooke every man in his owne tredde, applying himselfe to that which they vnderstood best; as to his Disciples, follow me and I will make you fishers of men: because they were acquain∣ted most with fishing.

He set a Starre before the wisemen; because they were Mathematicians, and studied to the Starres.

The soule of my Lords enemies shall be in a sling: the * 1.9 comparison is taken from a sling, because Dauid was most acquainted with it, when he kept his Fathers sheepe.

Comparisons are taken in the Scripture from things * 1.10 naturall, artificiall, ceremoniall, and morall.

From things naturall. * 1.11

Thou keepest me as the apple of thine eye: the eye hath [ 1] * 1.12 fiue tunicles or preservations to keepe it. 1. Aranca: * 1.13 2. Retiformis: 3. Vvea: 4. Cornea•• 5. Adanta tunica, which is next the eye: to signifie the speciall protection of God over his Saints, he compares them nto the apple of the eye.

The Law perisheth, destuit lex: it is a speech borrowed * 1.14 from the pulse of a man; for as wee know the constitu∣tion of a mans bodie by his pulse (if it stirre not, he is dead; if it be violent, he is in a fever; if it be moderate, he is in a good constitution:) so the Law is the pulse of the Common-wealth; if it stirre not, then the Com∣mon-wealth is dead; if it haue a violent course, then the Common-wealth is in a fever; if it haue the iust and ordinary course, then the Common-wealth is in a good constitution.

They shall commit whoredome, and shall not increase: [ 2] * 1.15 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 they shall play the Mule, who is a beast ex∣ceeding * 1.16 libidinous, but yet nothing comes of him: or they shall play the Mule, Cum meretricibusd separationem faciunt; that is, they beget bastards who are of a strange kinde, like vnto the Mule.

From the Fowles.

Ieremy compares a covetous man to the Partridge; [ 3] * 1.17 the Partridge gathers the egges of sundry sowles, and * 1.18 hatches them; but when she hath taken paines to hatch them, they take their wings and leaue her: So doe ri∣ches, when men haue scraped them together, they take their wings and flye away.

And Ephriam was like a seduced Doue: onely the * 1.19 Doue laments not when her young ones are taken

from her. So, Ephraim lamented not when Gods hand was * 1.20 vpon him.

Iere. 12. 9. Is my inheritance, as tincta anis? for as all the birds gather about the bird of divers colours, so doc the enemies against the Church.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, non obtorpui, I was not chrageable: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 * 1.21 * 1.22 is torpedo, the Crampe-fish; who hath such a benum∣ming power in her, that the cold will come from the hooke to the line, from the line to the goad, from the goad to the arme, from the arme to the bodie of the Fi∣sher: so sluggishnesse and benummednesse spreads from one to another like a canker.

They creepe into houses. In the Syriack it is Machaldim. * 1.23 * 1.24 Chalda is a Fervet: For as the Ferret seeks out all the cor∣ners and secrets of the Clapper: So doe Heretiques craftily creepe in, and diue into the houses, that there they may deuoure.

From Artificiall things. * 1.25

From hunting of Beasts.

Wilt thou catch the wilde Asse but in her mouth? The * 1.26 wilde Asse cannot be catched with the Hunters, but in her mouth; that is, when shee is bag'd with foale: So sinners will not be catcht, but when the hand of God is vpon them, and bag'd with afflictions.

From Fowling.

Aucupabantur sermones eius: The word is properly, * 1.27 Capiebant visco: a speech borrowed from Fowlers.

From feeding of sheepe.

Psal. 23. Thou feed'st. Therefore the Pastors are called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, to feed on the greene pasture.

From running in the Olympicke games, and from wrastling.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, was when two were running in the Olym∣picks;

the one out-runnes the other, and takes his crowne from him: So they should take heed, after that * 1.28 they haue professed, and runne so long, that others take not their Crowne from them. So 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, to prepare themselues to the combat. So 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, from thence 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Luke. 2. of Anna, because shee sitterd her selfe for the continuall service of God. Hence this life by the Greekes was called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. See Exod. 38. 8.

From warres.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, quasi cuspide captus, taken by the Speare. * 1.29 * 1.30 Ier. 2. 8. they are said to handle the word, which signi∣fies of purpose to handle, taking heed of it; as those who goe to warre are said to handle the Shield.

From husbandry.

Ephraim delighted in threshing, but not in plowing: * 1.31 That is, in the profit of Religion, but not to plow vp his heart: for so long as the Oxe was threshing the corne,l his mouth might not be muzled. The Heathen put pausicape, an Engine vpon the beasts mouthes, that they might not eat when they were treading out the corne: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. So Prov. 3. Arare mendacium. So Syrac. 7. 13. Ne exares mendacium. Of this husbandry Iob speakes, Iob 4. 8. They plow iniquitie, sowe wickednes, and reape the same.

From the Silver Smith.

The bellowes are burnt, the lead is consumed by the fire, * 1.32 the welter melteth in vaine, for the drosse cannot be taken away. The Silver-smith when hee would melt his Sil∣ver, he puts in Leade with it, the Leade consumes, but not the Silver. The Leade are the bad Israelites, who consume by the preaching of the word: but those who would seeme the true Israelites, are like the Silver, con∣tinuing in their sinnes; the melt not by the preaching of the word. The Latines call this, replumbare argentum, to leaden the silver.

From the Fuller.

Psal. 51. * 1.33 Wash me, play the Fuller vpon me.

From embroydered tapestry.

How wonderfully hast thou made me below in my mothers * 1.34 wombe; thou hast * 1.35 fashioned me like a cunning peece of Art as-worke, or Tapestry; wherein God hath showen his great cunning, drawing as it were divers draughts in the bodie of man, his arteries, sinewes, muscles, veynes.

From sayling.

1. Tim. 1. 19. Shipwracke of faith. Faith is the preti∣ous ware carred in a good conscience, which we loose if we take not heed to the ship.

From Physicke.

1. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, prescribing a dyet, 1 Tim. 4. 6. they are sicke about questions, then he subioines, cure them by whole some doctrine.

2. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, by prescribing of Physicke, either sim∣ple or compound. Simple, Esai 1. Non emolitur oleo: This was the vse of the Balme of Gilead. Compos'd Reuel. 3. 16. as Colyrium, Anoint thine eyes with eye∣salue.

3. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, by setting of bones, Gal. 6. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, in binding vp the wounds, Ezech. 34. confractum non obliga∣runt. Esai 1. non compressa neque ligata, so, cutting of the Gangren, 2 Tim. 2. 17. so, mortifying the old man, Col. 3. 5. from the mortifying of the dead flesh before the member be cut off; so 1 Tim. 4. 2. cauterizing, seared with a hot iron.

From Ceremoniall things. * 1.36 * 1.37

To cut the word of God aright. A speech borrowed * 1.38 * 1.39 from the cutting vp of the sacrifice, in which there was great skill required; the liuer was left hanging vpon the right side; the heare and the lungs vpon the chan∣nell bone, the milt vpon the left side, and the kidneyes

vpon the rumpe: so there is great skill requisite in cut∣ting of the Word of God, to giue every one their owne Portion.

Let his iniquitie returne vpen his owne head: when the * 1.40 Beast was killed, the Officer laid his hands vpon the head of the Beast, and he said, Let this Beast beare the guilt of all my sinnes: so Dauid his meaning is, that the wicked shall beare the guilt of their owne sinnes, and bee killed for them: so the Egyptians cut off the head of the Sacrifice, and with Imprecations cast it into the River Nilus, wishing all the evill to fall vpon * 1.41 that head, which should haue fallen vpon the Offe∣rer.

And the soules of those who were slaine for the Word of * 1.42 God, lying vnder the Altar crying: The blood of the Sa∣crifice * 1.43 was poured to the bottome of the Altar, Leu. 4. and from thence cryed vp ward as it were; so, the soules of those who were killed for the truth, cryed vnder the Altar for vengeance to God.

Turne his Sacrifice to ashes: when the Lord approued * 1.44 a Sacrifice, He sent fire from heaven and burnt it.

Let my Prayer ascend as an euening Incense. * 1.45

So, Let me not ascend with the wicked: a Comparison taken from the smoake of the Sacrifice, which when it ascended, scattered abroad: so the soules of the wicked when they dye, are not gathered into the bundle of life, but are scattered before the Lord.

Wash me with Hyssop: a Comparison taken from the * 1.46 purging of the Leper, which was the last Purgation: Leu. 14. 4. Dauid, in token of full remission prayes this.

From things morall. * 1.47

Thou gatherest me vp like a foundling who is cast out to * 1.48 * 1.49 perish: this is proper to all the Children of God, who are adopted in Christ.

To dandle, Esay 66. 12. Yee shall sucke the glory of the

Gentiles, and shall be delighted vpon their knees: where he alludes to the custome of mothers, who dandle their children vpon their knees.

From things politicall. * 1.50

I am the sonne of thy hand-maid: a Comparison taken * 1.51 from those who were children of vernae domus, borne in the house: so Dauid was borne in the Church; he was vernae Eclesiae filius.

Let the double of the Spirit of Elias come vpon me: that * 1.52 is, as the eldest sonnes get double Portions: so I being the eldest sonne of the Prophet; let me haue twice so much of his gifts as any of the rest.

We must marke wherein the nature of the Compa∣rison * 1.53 holds: sometimes it holds in genere, but not in specie.

The Angels sinned * 1.54 as they: He spake before of the * 1.55 sinne of the Sodomites; how did the Angels sinne as they? Peccarunt fimili genere, sed non specie; they sinned in the same kinde, but not after the same manner.

We must marke in what species the comparison holds: * 1.56 The deafe Adder stoppeth her eare. What sort of Adder is * 1.57 * 1.58 this?

Dan is like a Serpent biting the Horse-heeles. What sort * 1.59 * 1.60 of Serpent is this that bities the Horse-heeles?

Our dayes passe as the Ships of desire. There are sundry * 1.61 sorts of Ships of desire: when a man sees a goodly Ship, that is a Ship of desire: when a Merchant longeth for his Ship laden home, that is a Ship of desire: but these expresse not the shortnesse of our dayes. A Ship of desire then, is a swift Pinnace, or a Pyrates Barke made for to catch the prey.

The Comparison is sometimes in the smell, btu not * 1.62 in the colour.

Thy lips are like the Lillie: If the Comparison be not * 1.63 marked rightly here, we may be deceived; for the com∣mendation

of the lips of the Church was, that they were red like the scarlet, Cant. 4. 5. Now to make them white as the Lillie were impertinent, therefore the Compari∣son is in odore, as before it was in colore.

And his feete was like fine Incense, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, * 1.64 signifies here masculum or forte thus: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifies here, thus, Incense, because the Incense grew vpon Libanus. The comparison is here in the smell, and not in the sight.

And shee was leprous like the snow. Marke wherein the * 1.65 Comparison stans: Shee was white in leprosie as the snow: The snow is not leprous, therefore the compari∣son stands in the colour.

In euery Comparison there must be some Dissimili∣tude.* 1.66

Analoga sunt 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, sed non 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: Proportions are a∣like, * 1.67 but not the same. Christs body is not divided in parts, as the Bread; therefore there is no Analogie betwixt Christ crucified, and the Bread? It followes not; for si∣militudes disagree in some things.

Similitudes are not to be taken from things altoge∣ther different: as an * 1.68 ancient Writer makes a compari∣son betwixt the ten plagues of Egypt, and the ten Com∣mandements: so those who make the comparison be∣twixt the 70. D••••les, and the 70. Palme trees; the 12 Fountaines, and the 12. Apostles: here the comparison is farre sought.

The Comparison must agree in the maine point, * 1.69 else it is not a Comparison: it was a very vnfit compa∣rison of the Iewes, who said, Ezech. 18. 3. The Fathers eate sowre Grapes, and the Childrens teeth are set on edge: as though the Children were punish onely for their Fathers sinnes, and not for their owne also: so it was not a pertinent Comparison of Bias the Philosopher, who said, when the gods punished the Grand-child, for the

Grand fathers sinnes; it was all one, a sif the Doctor gaue the Grand child a drinke for the stone, which the Grand-father was troubled with: this Comparison was impertinent. But let vs make the Comparison thus: The Father is a Leper and the Sonne also; the Doctor giues not onely a drinke too the Sonne for the Fathers disease; but for that which he hath also from his Fa∣ther.

Comparisons must not be wrested further then the * 1.70 scope of the Comparison requires.

As the body is without the soule, so is faith without workes: * 1.71 here the Papists gather, as the soule is the forme of the bodie, and animates it; so are workes the forme of faith, whichanimate faith: but the Comparison is wrested here; for the meaning of the Apostle is, as by the operation and presence of the soule, the bodie is knowne not to be dead; so faith is knowne not to bee dead by workes: Haec perfectio, non est per informationem, sed declarationem: This perfection is not by information, but by declaration.

The soule is taken here for the breathing of the soule; as Esay 3. Gentlewomens Masks are called Domus ani∣mae, that is, the house of the soule.

The Church is the Pillar of truth: the Papists make the * 1.72 Comparison here; as the Pillar vpholds the House, so is all truth grounded vpon the Church: but the Compa∣rison is wrested here: but it is the Pillar of truth, (like a Pillar, thta wee vse to hang out things vpon) so the Church holds out the truth; but the truth of the Gos∣pell is not grounded vpon it.

When the holy Ghost borrowes Comparisons from * 1.73 bad things, he approues them not.

We commend not Orestes for killing of his Mother, nor Medea for murthering of her children; but we com∣mend the Painter who can liuely paint them: the grun∣ting

of a Sow is an ill-favoured noyse; yet we commend him who can skilfully imitate it: so in a Comparison, it is the imitation onely that is respected, & not the thing it selfe.

As the Charmer charmeth: Here Dauid of purpose choo∣seth * 1.74 the very words which are forbidden in the Law: Chober, signifieth conioyning or consociation, the Chal∣die name Rakan is murmuring. So, from a thiefe, Rev. 16. 15. from the vnrighteous Iudge, Luke 18. from the vniust Steward, Luke 16.

If you would praise a thing, take the Comparison from stately things, as in the Canticles.

If you would dispraise, take your Comparison from base things, 1. Thes. 3. 3. Nemo commoveatur 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, from a fawning dogge, who moues his taile to and fro.

The note of similitude (as) signifieth, fiirst, the like∣nesse * 1.75 * 1.76 of a thing, but not the truth, he shall come as a thiefe in the night: secondly, the truth, but not the like∣nesse, Wee saw him as the onely begotten Sonne of God: Ioh. 1. Ephes. 5. 8. That yee may be as the children of light (that is) verily the children of light, Hos. 3. 4. This people are like those who contend with the Priest: (that is) they ve∣rily contend with the Priest: thirdly, the qualitie, but note the equalitie, Loue your neighbour as your selfe, rim. 13. 18. So, Luk. 11. 4. Forgiue vs our sinnes, as we forgiue: fourthly, both the likenessse and the truth, Heb. 2. 17. Wherefore in all things it behoued him to be like vnto his brethren.

God taught his Church by Parables. * 1.77

A Parable consists in one of soure things.

The first is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, when the nature of the thing ma∣keth [ 1] the Comparison; as in the Parable of the seede, the varietie of increase of the word.

The second is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the disposition is onely mar∣ked, [ 2] as he compares himselfe to Children piping in the market; to expresse the comfortable meanes hee vses to winne soules.

The third is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Passion, 2. Thes. 5. 2. 3. Hee shall [ 3] come as a thiefe in the night: So, Like to a woman in tra∣vell.

The fourth is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, when the action is onely re∣garded [ 4] without any other circumstance, Luke 16. 6. He made him friends of his masters money: so should we by gi∣uing of our goods to the poore; he commends not the fact here, but solertiam, the diligentnesse.

Notes

• * 1.1

  Canon. 1.
• * 1.2

  Illust.
• g 1.3

  Quint institut. orat. lib. 3. cap 11. & lib. 8. cap. 3.
• * 1.4

  Psal. 49.
• * 1.5

  Gen. 49. 27.
• * 1.6

  Canon. 2.
• * 1.7

  Illust.
• * 1.8

  Ioh. 3. 12.
• * 1.9

  1 Sam. 25. 3.
• * 1.10

  Canon.
• * 1.11

  I.
• * 1.12

  Psal. 17. 8.
• * 1.13

  Comparatio explicita.
• * 1.14

  Habac. 1. 4.
• * 1.15

  Hosea 4. 10.
• * 1.16

  lip paridu. Implicita.
• * 1.17

  Iere. 17. 11.
• * 1.18

  Explicita.
• * 1.19

  Hosea 7. 11.
• * 1.20

  Hos. 12.
• * 1.21

  Plin. de pis∣cib.
• * 1.22

  2 Cor. 11.
• * 1.23

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Viverra.
• * 1.24

  2 Tim. 3. 6.
• * 1.25

  II.
• * 1.26

  Ier. 2. 24.
• * 1.27

  Luke 11.
• * 1.28

  Col. 3. 15.
• * 1.29

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.30

  2 Pet. 2. 12.
• * 1.31

  Hos. 10. 11.
• * 1.32

  Ier. 4. 6.
• * 1.33

  Kibbiseni. Cobes, a Ful∣ler.
• * 1.34

  Psal. 139. 15.
• * 1.35

  Rukamti.
• * 1.36

  III.
• * 1.37

  2 Tim. 2. 15
• * 1.38

  Illust.
• * 1.39

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.40

  Psal. 7. 17.
• * 1.41

  Alexander, ab Alexan∣dro.
• * 1.42

  Revel. 6. 9.
• * 1.43

  Illust.
• * 1.44

  Psal. 20.
• * 1.45

  Psa. 102. 25.
• * 1.46

  Psal. 51. 9.
• * 1.47

  IIII.
• * 1.48

  Asuph, A Founding.
• * 1.49

  Psal. 27. 10.
• * 1.50

  V.
• * 1.51

  Psal. 116. 16
• * 1.52

  2 Kin. 2. 9.
• * 1.53

  Canon.
• * 1.54

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.55

  Iude. 7.
• * 1.56

  Canon.
• * 1.57

  Aspis.
• * 1.58

  Psal. 57.
• * 1.59

  Coluber.
• * 1.60

  Gen 49. 17
• * 1.61

  Iob 9. 26.
• * 1.62

  Canon.
• * 1.63

  Cant. 5.
• * 1.64

  Rev. 1. 15.
• * 1.65

  Numb. 12. 10.
• * 1.66

  Canon.
• * 1.67

  Illust.
• * 1.68

  August.
• * 1.69

  Canon.
• * 1.70

  Canon.
• * 1.71

  Iam. 4. 2. 26.
• * 1.72

  1 Tim. 3. 15.
• * 1.73

  Canon.
• * 1.74

  Psal. 88.
• * 1.75

  Nota.
• * 1.76

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.77

  Canon.