the King when he should sit upon the Throne of his kingdome to write a Copie of this Law Deut. 17.18 and the Iewes adde further that he was bound to write out two copies one which he should keepe in his treasurie and another which he should carry about with him and they say moreover if Printing had beene found out then yet hee was bound to write them out with his owne hand Thirdly the Lord commanded the Prophets to write their visions upon Tables 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vocant Graeci and to make them plaine Habak 2.2 Esay 8.1 and the Seventy read it to be graven upon the bush tree which is a sort of wood that corrupteth not and it will preserve that which is written upon it and it were to the worlds end Bookes necessary for the Church albeit lost yet they were found againe Fourthly when any booke which was necessary for the use of the Church was lost the Lord had a care that that booke should be found againe as the booke of the law found by Hilkiah 2 King 22.8 Or the Lord endited it anew againe when it was lost as when Iehojakim cut the roule of the lamentations of Ieremie yet the Lord inspired him a new againe to indite this booke to his Scribe Baruch Iere. 36.32 because he thought it necessary still for the Church therefore he would not have it to perish Fiftly in that generall destruction which the Babylonians made at Ierusalem burning their houses and robbing them of their goods The Israelites kept the musicall instruments in the captivity to put them in minde of the worship of God yet as Hierome and Basil observe well it was a speciall providence of God that they should leave to those captives their instruments of Musicke wherewith they used to serve God in the Temple that they might preserve some memorie of their former worship they brought these instruments to Babel with them Psal 137.2 we hung our harpes on willowes If the Lord had such a care of these instruments to have them preserved for his praise much more care had he to have the Scriptures preserved which taught them to worship and he who had a particular care of the parts of the Scripture before it was compleate and numbreth the haires of our heads Matth. 10.30 and the starres of the heavens Psal 147.4 will he not have a speciall care that none of these Bookes should perish which are canonicall That fable of Esdras then is to be rejected lib. 4. The fable of Esdras rejected cap. 4.23 So cap. 14.21 to the 24. verse he sheweth how the booke of God was lost in the Captivity and that Esdras the Scribe by holy inspiration wrote it all anew againe but this is false see we not how Daniel read out of the prophesie of Ieremie how long the captivitie should last Dan. 2.9 The booke of God then was not lost in the captivity and written anew againe by Esdras Esdras wrote nothing of the Scriptures but onely set the bookes in order but onely he set the bookes in order after the captivity nihil ad 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fecit sed ad 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hee did nothing in correcting the booke of God but onely set it downe in order But we reade often times in the Scriptures of many Bookes wanting now which were extant before as the Bookes of the battels of the Lord Ans Num. 21.14 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 By this it cannot bee inferred that any canonicall booke is perished for this word Sepher signifieth a relation as well by word as by write Secondly although wee grant that it was a written booke yet it will not follow that it was a holy Booke Thirdly although we grant that it was an holy booke yet it will not follow that it was a canonicall booke The bookes of the Chronicles of the Kings of Iuda and Israel were but civill records Some things written by the Prophets not as they were Prophets and belonged nothing to the canon of the Scriptures Secondly some bookes that were written by the Prophets were not written by them as they were Prophets Salomon wrote of Hearbes Trees and Plants 1 King 4.33 But what bookes were these They were but bookes of things which were under the Moone and of things corruptible and because they served not for the edification of the Church afterwards Hezekiah buried Salomons bookes of physick therefore the Lord suffered them to perish Suidas saith that the booke which Salomon wrote of Physicke was affixed upon the gate in the entrie of the Temple and because the people trusted too much in it neglecting the Lord as Asa put his trust in the Physitians 2 Chro. 13. therefore Hezekiah caused to pull away this booke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and bury it And the Talmud saith that Hezekiah did two memorable things First Ganaz Sepher rephuoth Abscondit librum medicinarum He hid the bookes of Physicke which Salomon had written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And secondly Cathath nahhash hannehhushoth shegnashe Moshe Comminuit aeneum serpentem quem fecerat Moses He brake the brasen Serpent which Moyses made Salomon spake three thousand Proverbes 1 King 4.32 yet of all these Proverbes scarce eyght hundred are put in the Canon Some of these Proverbes the servants of Hezekiah King of Iuda copied out Prov. 25.1 And as they saw the King their master bury Salomons booke which he knew was hurtfull to the Church Salomoni Proverbs and Songs which were not profitable to the Church perished so those servants copied out these Proverbes which were profitable for the Church whereas the rest perished So Salomon wrote a thousand and five Songes of all which Songes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 est utriusque numeri quae vel quod the Lord made choyse but of one to be insert in the Canon which is called the Song of Songes or canticum canticorum quae Salomonis rather then canticum canticorum quod Salomonis it was the most excellent Song of all Salomons Songs rather then the excellentest Song compared with other Songes But all bookes written by thē for the whole Church none of them are perished as the Prophesies of Nathan Ahija and Iddo For Burgensis observeth well upon 1 Chro. 29. That the first booke of Samuel is holden to be written by Samuel himselfe So the second Booke of Samuel and the second booke of the Kings were written by Nathan and Gad who lived with David and Salomon and wrote untill the death of Salomon then Iddo and Ahija wrote the historie following of Ieroboam interlacing somethings of Salomon and Rehoboam Object 1 Chron. 29.29 Now the acts of David the King first and last behold they are written in the booke of Samuel the Seer and in the booke of Nathan the Prophet and in the booke of Gad the Seer with all his reigne and his might and the times that went over him and over Israel and all
EXERCITAT VII Of the divers wayes how God revealed himselfe extraordinarily to his church p. 43 EXERCITAT VIII Of the necessity of the Word written p. 61 EXERCITAT VIIII Of the singular prerogatives which the secretaries of the holy Ghost had who wrote the Scriptures p. 65 EXERCITAT IX Arguments proving the Scriptures to be divine p. 76 EXERCITAT X. In what language the Scriptures were written p. 88 EXERCITAT XI Of the style of the Scriptures p. 101 EXERCITAT XII That the Hebrew Text is not corrupted p. 109 EXERCITAT XIII That no canonicall booke is perished p. 117 EXERCITAT XIIII That the points were not originally with the Letters from the beginning p. 124 EXERCITAT XV. Of the meanes which God hath used to make the Scriptures plaine unto us as Of Translation of Scriptures p. 131 Of the Translation of the Seventy p. 143 Of the Vulgar Latine translation p. 152 Of paraphrasing of Scriptures p. 158 Of interpretation of Scriptures p. 162 EXERCITAT XVI Of the division of the Scriptures p. 163 EXERCITAT XVII Of the division of the Psalmes p. 166 Of the inscriptions of the Psalmes p. 168 EXERCITAT XVIII Of the division of the Law in haphtaroth and parashoth p. 173 EXERCITAT XIX Of the sense of the Scriptures p. 177 The Table of the places of Scripture cleared in this Booke the first number sheweth the Chapters the second the Verse and the third the Page Genesis ca. ver pag. 2 24 161 3 1 138  21 160 4 26 159 9 4 41 12 5 161 22 17 133 31 4 92 32 26 160  32 40 34 30 103 36 24 86 37 7 48 47 25 125 48 7 106  17 4   5 40 3 161  37 Ibid Exod. 1 8 130 3 2 44 4 24 Ibid 10 17 103 11 5 29  10 2  12 2 12 11 134  34 1 13 19 160 16 15 134 17 27 50 21 8 128 24 8 180  9 146 28 30 51  43 89 31 12 113   114   115 33 13 28 Leviticus 5 1 103 7 27 41 17 7 45 19 23 35 Numbers 16 30 138 19 20 103 21 14 120 24 3 139 20 11 167  55 55 27 21 45 Deutero 4 27 103 11 12 2 16 3 2 22 4 103 25 16 161 37 26 134 20 11 80 Ioshua 8 12 128 13 22 138 14 15 137 Iudg. 7 15 162 16 17 70 20 18 54  23 56 1 Sam. 6 6 134 14 19 55  37 54 15 4 161 16 6 69 18 10 74 20 20 182 21 25 103 23 2 54  9 Ibid  12 52 26 12 27   48 28 8 50 2 Sam. 3 29 71 5 33 53 6 6 134 7 12 182  19 Ibid 2 43 27 23 8 137  10 27 1 King 3 5 62 4 32 120  29 26  33 120 10 18 30  22 31 21 20 55 22 35 103  49 128 2 King 4 27 68 8 10 128 9 11 73 18 26 92 1 Chron. 3 5 88 11 11 137 13 3 53  36 166 17 2 69 29 29 121 2 Cron. 29 30 167 33 19 122 Ezra 2 63 59 4 2 128 Nehem. 7 65 59 8 8 124 Esth 9 32 99 10 2 78 Iob. 4 6 104  18 140 12 20 101 13 1 47 23 9 160 24 20 29 28 28 22 Psal 7 12 105 14 10 Ibid 18 42 127 22 12 179 41 13 166 45 1 72  2 32 47 30 166 74 3 103 78 25 2 81 5 93 86 13 138 103 7 28 114 1 39 116 6 138 118 19 169  22 ibid  25 ibid 119 9 6  16 169 121 1 ibid  8 29 137 2 119 Prover 1 4 138  22 Ibid 4 3 130 13 23 51 16 10 57 19 7 128 23 26 128 25 1 121 31 4 128  29 5 Eccles 3 4 128 7 22 38 12 12 74 Cant. 4 5 159 Esay 3 2 138 6 1 47 6 9 184 8 1 79   118 10 8 65  19 103 19 18 8 24 5 39 29 11 89 38 1 55 39 21 107 41 22 79 42 15 11 62 11 186 Iere. 10 11 84 15 1 164  19 68 31 15 183  39 128 36 2 73  17 74 39 3 97 40 1 107 47 15 103 51 3 129 Ezek. 3 27 44 12 16 103 13 9 27 28 3 31 33 35 41 Dan. 7 9 46 8 17 47  27 44 5 25 89 Hose 1 1 75 2 16 37 4 11 113 9 7 71 Ioel. 2 28 49 Ionah 3 4 55 4 6 135 Mich. 3 6 58 Nahum 3 8 135 Habak 2 2 118 Zeph. 3 8 110 Hagg. 1 8 58 2 9 59 Zach. 9 9 186 11 24 103 12 10 113 Matth. 1 1 82  5 97 2 23 165 5 4 136  29 179 6 23 117 7 1 179  12 33  16 31  25 136 10 16 138 11 11 103 13 25 139 19 24 96 21 41 38 22 37 31  40 165 26 26 180  30 170  39 103 27 46 123 Mark 5 4 134 14 3 139 16 5 46 Luk. 10 11 167 11 7 161 13 36 179 18 12 176 Iohn 1 5 99  9 39  18 44  29 103 3 12 88 7 37 174 8 17 110 9 24 186 10 1 100  35 83 13 18 186 17 3 21 19 39 183 20 28 4 Act. 2 4 70 3 16 26  24 164 6 9 138 7 27 27 8 32 137 9 2 96 13 8 132  15 162 15 21 42 16 10 162 19 9 139  23 136 21 4 69 Rom. 9 21 103 12 20 179 14 23 37 1 Cor. 8 9 183 13 1 2 14 11 131 2 Cor. 7 8 69 8 15 188 10 10 110 Gala. 1 12 65 2 14 70 3 10 134 6 6 21 Ephes 1 4 79 3 8 8 26 20 8 5 13 56 Philip. 2 25 136 Colos 2 16 174 1 Thess 2 13 76 4 4 103 1 Timot. 5 23 9 2 Timot. 1 15 168 4 20 67 Heb. 7 2 90  17 16 10 28 60 11 22 116 12 21 44 Iames. 4 6 83 9 4 135 2 Pet. 1 19 67  21 68 5 3 137 1 Ioh. 2 16 13 Iud.  9 96 Revel 1 14 49 15 3 172 18 3 104 22 1 3 A Table of the chiefe Hebrew words explained in this Booke × ã€ˆâ—Šã€‰ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 41 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 58 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ibid 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 56 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ibid 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 27 ב ב 75 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 30 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 161 × ã€ˆâ—Šã€‰ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 23 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 99 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 87 ×— 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 demonst 51 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 locate 138 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 30 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 171 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 86 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 140 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 172 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 102 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 168 ×– 〈◊〉 〈◊〉
〈◊〉 〈◊〉 〈◊〉 182 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 126 ×— 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 102 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 104 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 132 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ibid ×™ ×™ minima litera 116 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 86 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 52 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 32 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 74 ב 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 77 ζ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 167 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 128 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 130 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 168 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 139 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 168 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 148 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 93 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 44 130 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 138 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ibid 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 128 מ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 126 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 125 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 60 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 168 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 136 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 176 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 164 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 163 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 168 × × 170 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 164 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 80 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 104 ס 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 173 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 102 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 129 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 120 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 126 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 103 ×¢ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 32 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 137 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 141 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 41 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ib 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ibid 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ibid 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ibid 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 128 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ibid × ã€ˆâ—Šã€‰ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 173 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 46 ק 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 99 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 163 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 30 ר 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 128 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 50 ש 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 162 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 101 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 31 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 116 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 139 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 45 ת 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 36 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ibid 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 56 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 31 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 182 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 146 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 156 A Table of the Greeke vvords expounded in this Booke α 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 73 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 56 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 77 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 181 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 139 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 173 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 132 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 142 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 105 β 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 4 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 77 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 101 γ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 131 δ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 56 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 72 ε 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 136 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 181 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 9 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 4 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 131 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 127 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 28 ζ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 139 θ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 75 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 47 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ibid. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 104 ι 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 101 χ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 135 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 108 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 99 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 31 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 23 λ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 135 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 141 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 104 γ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 131 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 135 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 175 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 u74 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 105 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 131 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 139 ν 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 139 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 104 ο 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 134 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 141 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 48 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 135 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 45 α 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 28 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 126 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 137 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 139 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ibid 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 100 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ibid 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 28 ζ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 101 σ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 181 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 99 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 177 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 162 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 100 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ibid 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 181 λ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 176 ν 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 135 φ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 45 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 72 An alphabeticall Table of the principall distinctions and chiefe matters contained in this Booke A Action of the will twofold 20. action of the mind twofold 84. Adam his knowledge before his fall 25 the measure of his knowledge 26 he gave fit names to all the creaturis 30. Adam compared with the most excellent men 28.29 Analogie of faith twofold 179. Angels appeared in the likenesse of men but not of women 45. they appeared more glorious than a man ibid what Angell stirred the poole 60. Apostles considered two wayes 70. they are set in order before the Prophets 82. Arabick translation addeth postscripts to the Evangelists 150. the errour of the Arabicke postscrips Aristophanes keper of Ptolomens librarie in Egypt 144. Ark not alwayes with urim and thummin 54 they turned their faces to the ark when they asked counsell ibid. it was not in the second temple 59 they sang psalmes when it was carried to the temple 168. 169. Assurance twofold 14. B Beginning of things twofold 79. Booke signifieth a relation by word or writ 120 no canonicall booke lost 117 no booke in the scripture wanteth any essentiall part 118 bookes necessarie for the church albeit lost yet they were found or written again ibid. Blood not to be caten a precept given to Noâ—h 41. how this precept is to be understood ibid why the apostles forbid to eat it 42. Breastplate distinguished from Vrim Thummim 51. the letters made not up the answer ibid. the forme of it 52. C Canaan a land blessed of god 2. Chapters and verses not cited by the ancient fathers 176. at the first called titles and the verses were called chapters ibid. Characters in which the scriptures were written first 88. the Samaritan Character and why so called ibid. why Esdras changed the character 89. diverse characters 91. Christ useth the helpe of reason against the Sadduces 16. he excelled Adam in all things 32. the true Salomon 174. the end of the law the prophets ibid. Church compared to Canaan 2. taught by tradition 4. how the pillar of truth 84 not the last resolution of our faith 62. her estate considered three wayes 61. Conscience what 35. a twofold act of the conscience ibid. it is called a painted thing in the Syriack 36. the diverse sorts of conscience 36 37. the good conscience not made up by the light of nature since the fall 37.
long a life to record to the posterity the word and the workes of God Againe he did this to obviat the craft of the Divell and the counterfeite writings of the false Apostles God revealeth himselfe most surely to us by his word It was necessary then that the word should be written that the Church might have a greater certainety of their salvation See how farre the Lord commendeth unto us the certainety which wee have by the Scriptures above all other sort of revelation 2 Pet. 1.19 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 We have also a more sure word of prophesie here the certainety of the Scriptures is preferred to the transfiguration in the mount Secondly the Apostle Gal. 1.8 preferreth it to the revelation made by Angels If an Angell should come from heaven and teach any other Gospel let him be accursed Thirdly Christ himselfe preferred the certainety of it to Moyses and the Prophets If one should come from the dead and teach us Luk. 16.31 The Church is not the last resolution of our faith The Church of Rome then doth great wrong to Christians when they would make the last ground and stay of Christian faith to be the Church onely But wee are built upon the foundation of the Prophets and Apostles Ephe. 2.20 the Lord when he dwelt betweene the Cherubims he set the Candlesticke upon his right hand and the table with the shewbread upon his left hand to teach us that the Scriptures are to be preferred still to the testimony of the Church and that wee must rest upon their testimony primariò Quest Whether is it an Article of our faith to beleeve that the Scriptures are the Word of God or not Ans Something 's de fide de verbo fidej somethings de verbo fidej but not de fide primario somethings neither de fide neither de verbo fidej Some things are both de fide de verbo fidei as Christ is Emmanuel Secondly somethings are de verbo fidei but not de fide primariò as Paul left his cloake at Troas Thirdly somethings are de fide but non de verbo fidei which are the conclusions drawne from the canonicall word by consequence And these are eyther drawne from the word generally as this that the Scriptures are the word of God for this is evident from the whole word generally and although this be a principle in it selfe which ought first to be beleeved yet in my conception and manner of taking up it is a conclusion arising from that majesty and Divine character which is in the word it selfe or the particular conclusions drawne from the word They are de fide non de verbo fidei as when a man concludeth his owne particular justification from the word as I Iames am justified est de fide mea and not a part of the canonicall word but an application arising from it Fourthly something are neyther de fides nor de verbo fidei Secondly we may answer to this whether the word written be an article of our faith or not Articles of our faith taken generally or specially The articles of our faith are eyther taken generally or specially generally for all that is contained in the Scriptures or may be deduced by way of consequence from the Scriptures then it is not an article of our faith to beleeve the canon of the Scriptures Secondly specially for that which is contained in the Creede for the Creede is the substance of that which is contained in the Scriptures and then it is an article of our faith to beleeve the Cannon of the Scriptures The Scriptures of God are considered essentially The Scriptures considered essentially or accidentally or accidentally Essentially as they proceede from God accidentally againe as they were written by such and such men As they proceede from God we must beleeve them to be true and to be the meanes of our salvation for saving truth is onely from God But if we consider them but accidentally as they are written by such and such men then it is not an article of our faith to beleeve them for it maketh not to our salvation primariò to know that they were written by such and such men When the books in holy Scripture carry the names of those who wrote them as the bookes of Moyses carrie his name if a man should deny these bookes to be written by Moses then be ignorant altogether of the matter contained in them then his ignorance were damnable Ignorantia damnabilis negatio haeretical and the denyall of them hereticall they have Moses and the Prophets Luk. 16. But if the writer of the booke be not set downe in the Scripture if a man should deny such a man to write it he should not be reputed as an hereticke for that Negatia est haerètica per accidens sed ignoratio non est damnabilis and to be ignorant that such a man wrote it this were not damnable ignorance Example it is holden that Paul wrote the Epistle to the Hebrews now if a man should deny that Paul wrote this Epistle he were not to be holden a hereticke for that neyther were his ignorance damnable A man may be ignorant of this or that booke and yet be saved and many were saved before the bookes were written and now many are saved who cannot reade the Scriptures Ignorantia hic est infirmitatis negatio est haeritica per accidens But when a man doubteth of the order and number of the bookes in the Canon this argueth but his unskilfulnesse and infirmity and the denyall of the number and order of these bookes is but hereticall by accident and the ignorance is not damnable Quest When we beleeve such a booke to be written by such a man whether beleeve we this by a justifying faith or by an historicall faith Ans When we beleeve that such a man wrote this booke this is but an historicall faith and this we have by the Church but that which is dogmaticall in this booke that we must beleeve out of the word it selfe we being illuminate by the Spirit Conclusi The conclusion of this is Seeing God hath revealed his will in his word written to us and remitted us alwayes to the law and to the testimony Esay 10.8 Ioh. 5.49 search the Scriptures therefore these who leave the Scriptures and make choyse of traditions they forsake the fountaine of living water and digge Cisternes to themselves that cannot hold no water Ier. 2.13 EXERCITAT IX Of the singular prerogatives which the secretaries of the holy Ghost had who wrote the Scriptures 2 Pet. 1.21 And the holy men of God spake as they were mooved by the holy Ghost Prorogative 1 THe holy men of God who were inspired by the holy Spirit to write the Scriptures First they were immediatly called by God Gal. 1.12 for the Gospel which I preached I received it not of man neyther was I taught but
the pen of a swift writer Psal 45.1 That is he not onely indited these prophesies unto them but also ruled them so and guided them in writing even as a master guideth the hand of a young child when he is learning to write Secondly he inspired them in writing the Histories and Actes after another manner per concomitantiam for that which was done already hee assisted them so in writing it downe that they were able to discerne the relations which they had from others to be true as Luke knew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 How Luke differed frō Tertius and Baruch accurately the truth of these things which he had from those who had heard and seene Christ and he made 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a perfect declaration of them there was a great difference betwixt him and Tertius who was Pauls Scribe and wrote out his Epistles Rom. 16.22 or betwixt him and Baruch who was Ieremies Scribe Ier. 38. they were not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the secretaries of the holy Ghost but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 discribebant ab alio they wrote onely these things which Ieremiah and Paul indited to them neyther was sanctification required in them as they were their Scribes But the Evangelists who saw not Christ yet they were the Secretaries of the holy Ghost and holy men as they were his Secretaries and directed by him to write Thirdly he assisted them in writing subsequenter the holy Ghost revealed things to the Prophets long before but when they were to write these things the spirit of the Lord brought the same things to their memorie againe and indited these things unto them which they had seene before in vision Ier. 36.2 Take thee a roule and write therein all the words that I have spoken to thee against Israel and against Iuda and against all the Nations from the day that I spake to thee even from the dayes of Iosias unto this day So Ioh. 14.26 the comforter which is the holy Ghost whom the Father will fend in my name he shall teach you all thing and bring all things to your memory which I have told you These Secretaries of the holy Ghost when they wrote habebant libertatam exercitij sed non specificationis Libertas exercitij specificationis as they say in the Schooles they were not like Blockes or Stones but the Lord inclined their wills freely to write which putteth a difference betwixt them A difference betwixt the Prophets of God and the Sybiles or Prophets of the devill and the Sybils and other Prophets of the Divell who were blasted and distracted in their wits when they prophesied When Elisha sent one of the children of the Prophets to annoynt Iehu one sayd to him wherefore commeth this madde fellow 2 King 9.11 they tooke the Prophets to be madde like unto the Heathish Prophets but they were inlightened by the Spirit when they prophesied and the Lord rectified their understanding and tooke not away from them the right use of their will It is sayd of Saul when he prophesied that the evill spirit of Lord came upon him 1 Sam. 18.10 And the Chaldie Paraphrast paraphraseth it caepit furere he began to be mad the Divell stopping the passages of his body he wrought upon his melancholious humor which is called Esca diaboli the Divels baite and then it is sayd ijthnabbe impulit se ad prophetandum which is never spoken of the true Prophets in this Conjugation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Although the Lords Secretaries had libertatem exercitij yet they had not libertatem specificationis that is they might not leave that subject which they were called to write and write any other thing as they pleased they were necessitated onely to write that although they wrote it freely Againe these men when they wrote as the holy Ghost enspired them The Prophts did not write with paine and studie they did it not with paine and study as we doe but it came freely from them without any paine or vexation of their spirit The Princes when they heard Baruch read the prophesie of Ieremiah after that it was endited they asked how did he write all these words at his mouth and Baruch answered them He pronounced all these words to me with his mouth and I wrote them with inke into the Booke Iere. 36.17.18 Salomon saith Eccles. 12.12 In making many bookes and in reading there is much wearinesse of the flesh but this was no wearinesse to them for they wrote this without any paine or labour and hence it followeth that those to whom their writing hath beene troublesome and painfull have not beene the Secretaries of the holy Ghost as Mac. 2.26 He that assayed to abbridge the five Bookes of Iason sayd that it was not an easie thing to make this abridgement but it required both sweate and labcu Seeing all that wrote the holy Scriptures were enspired by the holy Ghost Quest Why was Iohn called a Divine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 why was this Epithete appropriate to Iohn to be called a Divine Revela 1.1 For they were all Divines who wrote the holy Scriptures Answ The Greeke Fathers when they spake of Christ Quomodo differunt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and specially Chrysostome they distinguish betweene 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and they say Apud caeteros aeconomiae fulmen sed apud Iohannem theologiae tonitrua extare The rest when they discribe the humanity of Christ they doe it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but when Iohn discribeth the Divinity of Christ hee doth it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and they say Mattheus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iohannes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 incipit Observe a difference betwixt these speeches The Lord came to the wicked but the word of the Lord came to his Prophets The Word of the Lord came to Esay to Ieremiah and this phrase The Lord came to Balaam to Abimelech to Laban The first signifieth that the Lord put these holy men in trust with his Word to be his Prophets but he never concredited his word to these prophaine wretches therefore it is sayd onely He came to them but never the Word of the Lord came to them Hee concredited his Word to his Prophets as to Esay and Ieremiah 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is as a pupill is concredited to the trust of his Tutor but he never concredited his Word to these wretches The Lord spake in his Prophets 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Notat internam revelationem Hosea 1.1 The Spirit of the Lord spake in me that is inwardly revealed his secrets to me Marke a difference betwixt these two phrases Loqui in aliquo Loqui in aeliquem Loqui in aliquo is when the Spirit of the Lord speaketh inwardly to the Prophets Loqui in aliquo loqui in aliquem vt differunt sed Loqui in aliquem est maledicere to raile against him thus
Num. 12. Miriam loquuta est in Mosem id est maledixit Mosi Conclusion The conclusion of this is Matth. 10.20 It is not yee that speake but the Spirit of our Father which speaketh in you So it was not they who wrote but the Spirit of the Lord in them 2 King 13. When Ioash the King of Israel tooke a Bow in his hand Elisha laid his hands upon the Kings hands and Elisha bad him shoote and he sayd the Arrow of the Lords deliverance and the Arrow of the deliverance from Syria it was not the Kings hand that directed the Arrow here but it was the hand of the Prophet laid upon the Kings hand which gave this mighty blow so it was the hand of the Lord laid upon the hands of his Secretaries which directed them to write the holy Word of God EXERCITAT IX Arguments proving the Scriptures to bee Divine 1 Thess 2.13 Yee received it not as the Word of man but as it is in truth the Word of God THe Testimonies which prove the Scriptures to be Divine are first the Testimonie of God himselfe when he approved them by his Spirit and when they were laid before him by Vrim and Thummim Secondly arguments drawne out of the Scriptures themselves Thirdly the Testimonie of the Church Fourthly the Testimonie of those who were without the Church Deus testatur Scriptura contestatur Ecclesia subtestatur Deus testatur God beareth witnesse to the Scriptures two wayes First by the internall Testimony of his Spirit Secondly by his externall Testimony When the Spirit testifieth unto us such Bookes to be his Word Quest whether is this a publike or a private Testimony This is a publike Testimony Ans which the Spirit Testifieth to the whole Church and to the severall members of it that these Bookes are holy Scripture for the same Spirit which endited the Scriptures to the Church testifieth still to the Church and to the particular members thereof that the Scriptures are the Word of God The second Testimony which God gave to the Scriptures was his externall testimony given by Vrim and Thummim testifying these Bookes of Moyses and the Prophets to be the holy Scriptures What are we to thinke of these Bookes Quest written and set in order after the captivitie seeing they had not the approbation of the Lord by Vrim and Thummim Answ These Bookes were called Ketubhim written Bookes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to put a difference betweene them and these Bookes which were confirmed by Vrim and Thummim they who wrote these Bookes were inspired by the holy Ghost as well as these who wrote the former and they were confirmed by the masters of the great Synagogue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 aradice such as were Esdras Zacharie and Malachie The Greekes called these Bookes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 abscondere and the Iewes distinguish them still 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 frō the Apocryphall Bookes called Gannazim abscinditi and the Greekes called them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Bookes of whose authority it was still doubted Reason 1 Reasons taken out of the Scriptures themselves proving them to be Divine the first reason is taken from the antiquity of the Scriptures Scriptura contestatur all this time was tempus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the heathen that is it was an hid or an unknowne time to them After the flood the Scriptures goe on and they set downe to us the history of the Church Tempus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Historicum but the Heathen history is Tempus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or fabulosum as that which we reade of Hercules and Prometheus and nothing is set downe in the Heathen history before the Olympiads of the Graecians which was but in the dayes of Vzziah See how farre Gods Word exceedeth humane history in antiquity It beginneth with the world and endeth with it Luk. 1.70 as he spake by the mouth of his holy Prophets which have beene since the world began Reason 2 Secondly the matter contained in the Scriptures sheweth them to be Divine Many histories shew us the heavy wrath of God upon man for sinne yet the Scriptures only shew us morbum medicinam medicum it sheweth us both the sicknesse the physicke and the Physitian to cure it Reason 3 The Scriptures not written to satisfie mens curiosity Thirdly the Scripture setteth downe things necessary onely for our salvation and nothing for our curiosity It is often repeated in the Bookes of the Kings and Chronicles The rest are they not written in the Bookes of the Chronicles of the Kings of Iuda and Israel So Ester 10.2 The rest are they not written in the Bookes of the Kings of Persia The holy Ghost would meete here with the curious desires of men who desire still to know more and more and to reade pleasant discourses to satisfie their humours as if the Spirit of God should say I have sufficiently told you here of the Kings of Iuda and Israel and of Persia and so farre as concerneth the Church and may serve for your edification it is not my manner to satisfie your curiositie if ye would know more go to your owne Scrowles and Registers where yee shall finde matter enough to passe the time with To bee short the Scriptures are not given to passe the time with but to redeeme the time Reason 4 Fourthly the prophesies set downe in the holy Scriptures shew them to be Divine for they distinguish the Lord from all the Idols of the Gentiles and the Divels themselves Esa 41.22 Let them shew the former things what they be that we may consider them and set our hearts upon them Renunciare proeterita anunciare presentia p. anunciare futura and shew us the things that are to come hereafter that we may know that yee are Gods Here the Prophet distinguisheth the true God from the false Gods and true prophesies from false If they could tell of things by-past and relate them from the beginning and joyne them with the things to come then he would confesse that they were Gods and that their prophesies were true To tell of things past is not in respect of time for the Angels and Divels can tell things fallen out from the beginning of time but it is in respect of the things themselves when they tooke beginning this is onely proper to God Psal 139.16 In thy Booke all my members were written which in continuance were fashioned when as yet there were none of them Hee can joyne things by-past with things that are to follow and can tell certainely of things to come There is a twofold beginning of things The first is exordium rei The second is exordium temporis Exordium temporis rei The Angels know exordium temporis but not exordium rei for the Lord onely knoweth things before the foundation of the world was laid Ephe. 1.4 He who knoweth certainely
the beginning of things can onely certainely fortell the event of things as though they were present Hos 12.4 hee wept and made supplication to him he found him in Bethel and there he spake with us Here the thing past he applyeth to the generation which was present because hee knew exordium rei Reason 5 The plaine and cleare manner of setting downe the Scriptures sheweth them to be Divine Esa 8.1 Take a great roule and write in it with a mans pen Behheret enosh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That is cleerely that the simplest amongst the children of men may understand it Deut. 30.11 This commandement which I command thee this day is not hidden from thee neyther is it farre off In the Hebrew it is Lo niphleeth non separatum a te 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is it is not separated from thy knowledge that thou cannot understand it and it is not farre from thee for these things which are obscure and doubtfull which we cannot take up are sayd to be farre from us these things which wee understand againe are sayd to be neare us Rom. 10.8 Ob. But it may be sayd that there are many things hard in the Scriptures and cannot well be taken up Ans We must distinguish these three the obscurity in the things themselves Obscuritas est velâ—n rebus ipsis modo tradendi conceptione the perspicuity in the midsts as they are set downe and thirdly the dulnesse of our conception to take them up There are many matters handled in the Scripture which are hard to be understood and we are dull in conception to take up these things yet they are clearely and plainely set downe in the word Christ sheweth all these three Ioh. 3.12 If I have told you earthly things and yee beleeve not how shall yee beleeve if I tell you of heavenly things If I have told you earthly things that is illustrated heavenly things to you by earthly comparisons here is Christs plaine manner in setting downe his word And yee beleeve not here is our dulnesse in taking up these things which are plainely set downe How shall yee beleeve if I shall tell you of heavenly things here is the obscurity of the heavenly matters contained in the Scriptures The Church of Rome confoundeth still these three Obscuritas rei nostri conceptus cum perspicuo modo tradendi the obscurity in the matter the dulnesse of our conception with the cleare manner of manifestation of these things in the Scriptures Reason 6 The Heavenly consent and agreement amongst the writers of the holy Scriptures sheweth them to be Divine The agreement of the writers of the holy Scriptures There were in the Church Patriarches Prophets and Apostles Amongst the Patriarches Abraham was the cheefe therefore the revelations made to the rest of the Patriarches as to Isaack and to Iacob had alwayes relation to the promises made to Abraham Amongst the Prophets Moyses was the cheefe and therefore all the Prophets grounded themselves upon Moyses And upon the revelations made to the Apostles the faith of the Church is grounded under the New Testament and yee shall never finde any contradictions amongst these holy writers there may seeme some contradiction amongst them but indeed there is none Epiphanius useth a good comparison to this purpose when a man saith he Simile is drawing water out of a deepe Well with two Vessels of a different metall the water at the first seemeth to be of a different colour but when he draweth up the Vessels nearer to him Although there seeme some contradiction in the Scriptures we should labour to reconcile them this diversity of colours vanisheth and the waters appeare both of one colour and when we taste them they have but one relish So saith he although at the first there seeme some contradiction in the holy Scriptures yet when we looke nearer and nearer unto them wee shall finde no contrarietie in them but a perfect harmonie When we see the Heathen history or Apocryphall Bookes contradicting the holy History wee should stand for the holy Scriptures against them but when wee see any appearance of contradiction in the Scriptures we should labour to reconcile them when Moyses saw an Aegyptian and an Israelite striving together he killed the Aegyptian and saved the Israelite Exod. 2.12 But when be saw two Israelits striving together he laboured to reconcile them saying yee are brethren why doe yee strive So when we see the Apocryphall Bookes or heathen History to contradict the Scriptures we should kill the Aegyptian and save the Israelite Example Iacob cursed Simeon and Levi for murthering of the Sichemites Gen. 49.7 but Iudith blessed Simeon for killing of them Iudith 9. So Ieremiah saith they shall returne in the third generation Ier. 27.7 but Baruch saith they shall returne in the seventh generation Baruch 6. here let us kill the Aegyptian but save the Israelite but when wee see any appearance of contradiction in the holy Scriptures wee should labour to reconcile them because they are brethren Reason 7 The heavenly order set downe in the Scriptures showeth them to be divine there is in the Scriptures Ordo naturae Ordo naturae conjugalis thori historiae dignitatis Ordo conjugalis thori Ordo historiae Ordo dignitatis all these the Scriptures marke and for sundry reasons setteth one before another and although there be not prius posterius in Scriptura as the Iewes say in respect of the particular occasions yet there is still prius posterius in respect of the generall end of the history First in setting downe the Patriarches it observeth ordinem naturae as they were borne as Ruben in the first place because he was the first borne and then Simeon thirdly Levi and fourthly Iudah c. Secondly The Tribes are set downe sometimes according to their nativity and sometimes as they were borne of free women there is Ordo conjugalis thori according to their birthes and so the free womens sonnes are set first in the Brestplace of Aaron Exod. 28. Thirdly there is Ordo dignitatis as Sem is placed before Iaphet for dignitie although he was younger So the Scripture else where observeth this order Matth. 13. He bringeth fourth new and old Ephe. 2. Apostles and Prophets So the Scripture observeth the order of history Matth. 1.1 The Booke of the generation of Iesus Christ the Sonne of David the Sonne of Abraham why is Abraham put last after David because the history is to begin at him So 1 Chro. 3.5 Salomon is placed last amongst his brethren because the history was to begin at him and if we shall marke the heavenly order that is amongst the Evangelists The heavenly order amongst the Evangelists â—hew the Scriptures to be Divine they will show us that the Scriptures are divine Marke beginneth at the workes of Christ Matthew ascendeth higher to the birth of Christ Luke goeth higher to the conception of Christ
originall Copie what is the reason that Origen setteth it not downe in his Octupla as hee hath done other translations and what is the reason that Hierome never citeth it nor followeth it in his translation if it be the originall Reason 5 Fiftly the manner of the Samaritans writing sheweth that this was not the originall which Moses received from the Lord and delivered to the people of God afterwards as you may perceive in the page following out of Exod. 31. from vers 12. to 18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Exemplar Samaritanum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hebraiè sic Et dixit Iehova Mosi dicendo Latinè sic tu al loquere filios Israel dicendo nunc il la Sabbatha mea serua tote quia signum est in terme inter vos per generationes vestras ad cognoscēdū quod ego Iehova sanctificans vos et observate Sabbathum quia sanc tum erit illis profanātes illud morte morietur quia omnis faciens in illa opus utique excinde turanima il la emedio populorum suorum s ex di ebus opera beris opus in die septimo Sabbathū sabbatulū sanctum Ie hovae omnis faciens o-pus in die illo sabbathi morte morietur observanto filij Israel ipsum sabbathum celebrando sabbathum per generationes suas faedere aeter no interme inter filios Israel signum erit in aeternum quia sex diebus fecit Iehoua caelum et terram in die septimo quievit et respiravit Exod. 31.12 In English thus And the Lord spake vnto Moses saying 13. Speake thou also unto the Children of Israel saying verily my Sabbaths shall ye keepe for it is a Signe betweene me you throughout your generations that yee may know that I am the Lord that doth sanctifie you 14. Ye shall keepe the Sabbath therefore for it is holy unto you every one that defileth it shall surely be put to death for whosoever doth any worke therein that Soule shall be cut off from amongst his people 15. Sixe dayes may worke bee done but in the Seventh is the Sabbath of rest holinesse to the Lord whosoever doth any worke in the Sabbath day hee shall surely bee put to death 16. Wherefore the Children of Israel shall keepe the Sabbath to observe the Sabbath throughout their generations for a perpetuall Covenant 17. It is a signe betweene me and the children of Israel for ever for in sixe dayes the Lord made heaven and earth and on the seventh day he rested and was refreshed Observe the forme of this writing of the Samaritans and yee shall finde it to be meere Cabbalisticall by which they would finde out the diverse readings in framing the lines words and letters and setting them downe after such a curious forme 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the Cabbalists doe by their Gematrija notaricon and temura that is by the number of letters the diverse significations of them and the diverse situation and placing of them they make diverse senses in the Scriptures as by elbham and ethbhash sometimes putting the last letters for the first and the first for the last sometimes reading up and downe sometimes crosswayes and sometimes from the left hand to the right this we may see in this example of the Samaritan Copie where they summe up the observation the breach and punishment of the Sabbath in a round circle which curiosity the Spirit of God never used in writing the holy Scriptures Christ speaking of the originall Text and the perpetuity of the Law which we have he saith One jote or one title of the Law shall not passe in the originall it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 answerable to the Hebrew Iod and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is not properly translated A tittle as if it made a difference betwixt some letters 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the top of Daleth from Resh for the Syriacke calleth it Sharat incisura vel incisio the small lines which are in ones hand The meaning is then that not one part of a letter neyther the least letter nor any part of the least letter shall perish hence we may reason from Christs words In that copie whereof the Lord speaketh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Iod must be the least letter but in the Samaritan copie Iod is not the least but the biggest of all the Letters therefore the Samaritan copie is not that copie which Christ spake of י Hebrae but the Hebrew as we may see by the difference of the Letters in the margent here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Samarit hence we may gather that this Samaritan letter was abolished in Christs time and therefore wee ought neyther to imbrace the copie nor the Characters as authenticke or originall The Conclusion of this is Conclusion If the light that is in the body be darkenesse how great is that darkenesse Matth. 6.23 The Scriptures are the light of the Church and if the originall Text were corrupted Instrumenta gratiae conjuncta remota how great were the darkenesse of the body God hath Conjuncta instrumenta remota instrumenta gratiae Remota instrumenta gratiae are the Preachers and their writings and they may be corrupted But Conjuncta instrumenta gratiae are the Prophets and Apostles and their writings these the Lord kept from errour and corruption for the good of his Church EXERCITAT XIII That no Canonicall booke is perished Matth. 5.18 Heaven and earth shall passe one jote or one tittle shall no wayes passe from the Law till all be fulfilled WHen a thing wanteth an essentiall part this is the greatest want Secondly when it wanteth an integrall part this is likewise a great defect Defectus Partis essentialis partis integratis ornamenti accidentalis And thirdly when it wanteth accidentall ornaments When the soule is separated from the body here is a separation of the essentiall parts When a man wanteth a hand or a foote then he wanteth an integrall part And when hee wanteth his cloathes hee wanteth some ornaments No booke in the Scripture wanteth any essentiall part There is no booke in the Scripture that wanteth any essentiall part for the Law and the Gospel which are essentiall parts Vide Iunium in Iudam and Perkins reformed Catholike are found in every booke Secondly the Scripture wanteth no integrall part since the Canon was sealed before the Canon was sealed they had as much as served for their infancie but after that it was sealed the whole Canon was compleate and none of those Bookes perished Gods care in preserving the Scriptures Great was the care which the Lord had to preserve the Scriptures First hee commanded the Levites to take the booke of the Law written by Moyses and to put it in the side of the Arke of the covenant of the Lord Deut. 31.26 Secondly the Lord commanded
the Kingdomes of the Countries But these words cannot be understood of the bookes of Samuel for wee reade not in these bookes what David did abroad in these Countries therefore some other bookes must be understood here written by Gad and Nathan which are not extant Ans Not onely the things which David did in Israel are set downe in the booke of Samuels but also the things which he did abroad in other Countries as against Zoba King of Hadadezzar Hierom. in Esa 13. against the Moabites and against Tobh King of Hemath And where it is sayd over all the kingdomes of the countries it is the manner of the Scripture as Hierome marketh by the whole Countries to understand the next adjacent countries whereof it speaketh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and therefore in the originall it is Haaratzoth Of that carth Ob. 2 Chro. 33 19. The prayer of Manasseh and how God was intreated of him and all his sinne and his trespasse and the places wherein he built high places and set up groves and graven images before he was humbled behold they are written among the saying of the Seers or Hosai But in the whole booke of the Kings there is no mention made of his affliction or of the cause which mooved him to repent or of his prayers which he made to God in time of his affliction then this booke of the prophet is not now extant So the acts of Baasha Zimri and Omri are they not written in the Bookes of the Chronicles of Israel 1 Kings 16.5 27. But nothing concerning their actes are found in the bookes of the Kings or in the Chronicles therefore those bookes are perished when the Scriptures remit us to those bookes it giveth us to understand that these bookes are worthy to be trusted as written by the Seers of God neyther doth the Scripture cite them as it doth some short sentences out of the Heathen Poets The Apostle saith of those Poets that they sayd the truth Tit. 1.13 But the Spirit of God remitteth us to these bookes that we may be fully instructed by them in the whole truth of the Acts of those Kings Answ First we must know that there were many Prophets who prophesied whose prophesies were never written as the prophesies of the children of the Prophets Some prophesies of the Prophets were not written and the prophesies of those who prophesied from the dayes of Eli to David as some of Asaph Heman and Ieduthun Secondly all the things which were written by the Seers were not written by them as Seers Salomon wrote many things which he wrote not as a Prophet and so did David Thirdly Something 's written by the Prophets profitable for the Church then but not profitable now many things which they wrote then as Seers and were profitable to the Church for that time were not profitable for the Church now and the Spirit of God remitted them then to the civill records and to some prophesies which were then extant but are perished now because now they were not necessary for the Church but all these things which the Lord endited to them by his Spirit and which he thought to be necessary for his Church to be the Canon and rule of our faith all those the Lords watchfull eye hath kept and preserved that none of them are perished The Conclusion of this is Conclusion The bookes of Emperours and Kings are lost yet the Lord hath kept the register of the little Kings of Iuda and Israel both in whole and in parts although they were but Shepherds and banished men And the Church would rather spend her best blood then shee would part with that pretious Iewell or any part of it therefore they called those who delivered the booke of God to the persecuting Tyrants Traditores EXERCITAT XIIII That the points were not originally with the Letters from the beginning Neh. 8.8 So they read in the Booke the Law of God distinctly and gave the sense and caused them to understand the reading of the Law WE have showne that the Scriptures are not corrupt and that no essentiall or integrall part is wanting in the holy Scriptures Now it resteth to show that the Points the accidentall ornaments were not from the beginning The Iewes who are faithfull keepers but bad interpreters of the Scriptures interpret these words Nehe. 8.8 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 after this manner vaijkren bassepher betorath They read in the booke of the Law this they expound to be the litterall sense 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which Ezra gave Mephorash distinctly that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 adding the Points and distinctions Veshom Shâ—cel Appenentes intellectum and gave the sense that is he added the Targum or paraphrase to it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vajabhinu bammikra and caused them to understand the reading of the Law that is he added the Kabbala But this is a false Glosse Ezra read the Law to them gave them not onely the grammaticall sense but also the spirituall and true meaning of the words he neither added points nor Targum or Kabbala to it The points were not then from the beginning as may be seene by these reasons following Reason 5 The first reason is taken from the Samaritan Character The Iewes acknowledge that the letters of the law which they have now are not the ancient Characters in which Moyses wrote the Law But to these ancient Characters there is no vowell subjoyned as we may see in the forme of the Shekell set downe by Arias Montanus Beza and Villalpand upon Ezekiel Reason 2 The second reason is taken from the first exemplar of the Iewes which they kept in their Synagogues 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and they have most exactly written and rouled up this booke which is the cheefe booke in their estimation and whereof they account more then of any other Hebrew Bible yet there is neyther Poynt nor Accent in this booke but onely Consonants This may be seene also in their ancient billes of divorce wherein are neyther Points nor Accents Therefore the Points were not from the beginning Reason 3 The third reason is taken from the names of the Points and Accents which are Chaldee names therefore they were imposed after the captivity Object But they who maintaine that the Poynts were from the beginning say that this reason holdeth not for the names of the Moneths are Chaldee names imposed after the captivity and yet the Moneths were from the beginning So the Points may be from the beginning although the Chaldee names were given to them after the captivitie Answ As the Moneths were from the beginning and had Chaldee names given unto them after the captivity so the value of the Points were from the beginning but the figures and the names of the Points were set downe a long time afterwards Reason 4 The fourth reason is taken from the translation of the Seventy for when the Seventy read the Hebrew Text wanting the
Samaritan edition not the originall 112. it differeth as much from the originall as the Seventy ibid. it addeth and diminisheth from the originall Text 113. the writing of it in many parts Kabbalisticall 114. 115 116. Sciences the birth of reason 3. Sciences fourefold ibid. Scriptures approved by Gods outward and inward testimony 76. reasons proving them to be divine 87. they are clearely set downe 80. they cohere well 104. the agreement of them 81. not written to satisfie mens curiositie 87 somethings in them borrowed from the heathen history 96. some things from the Iewish history ibid. Scriptures to be interpreted 162. their division 64. they were not divided in Chapters at the first 175. divided in Haphtaroth and parashoth by the Iewes ibid. of their sense 177. but one literall sense 178. how to finde out the literall sense 179. Seventy who and why so called 143. T Text the meaning of it knowne by the antecedent and consequent 130. threefold corruption 111. Translation what 131. the translation of the Seventy 142. what a translator should observe 132. 133. 134. vulgar Latine translation 153. by whom finished ibid. V Verity threefold 16. Vision twofold 45. fourefold 57. Vrim and Thummim what 51. what sort of revelation by them ibid. how the Lord taught the Priest by them 53. they asked counsell by them in weightie matters 55. they were not in the second Temple 59. W Word why God would have it written 62 the certainety of it ibid. considered two wayes 61. World compared to Egypt Y Yere twofold 175. the Law read once in the yeare ibid. EXERCITATIONS DIVINE The first Booke containing diverse Questions for the understanding of the Scriptures in generall Exercitat Divine 1. Of the excellency of DIVINITIE above all other Sciences 2 TIMOT 3.16 All Scripture is given by inspiration of God c. HVmane Sciences and Arts Humane Sciences and Arts compared to the dough brought out of Egypt and Divinity to Manna have beene fitly compared to the dough which the Israelites brought out of Egypt Exod. 12.34 which they fed upon untill they got Manna This dough was prepared by much labour by plowing by sowing by reaping by grinding kneading and baking So humane Sciences which are the birth of reason are bred below here but Divinitie is like unto Manna which was prepared or ready to their hand they neither plowed for it neither did sow it nor reaped it So Divinity is prepared in heaven and sent downe to teach the Church here below The dough which they brought out of Egypt The dough the bread of the poore Deut. 16.3 is called panis pauperum the poores bread it is called the poores bread because the poore in their necessity could not bee at leasure to ferment it and it had not so pleasant a relish therefore it is called the poores bread Manna the bread of Angels but Manna is called the bread of Angels Psal 78.25 It is called the bread of Angels because it was brought downe by their ministerie and it was so pleasant in taste that if the Angels had eaten bread it might have served them So 1 Cor. 13.1 If I speake with the tongue of Angels that is if the Angels had tongues to speake with And as farre as Manna surpassed the poores bread as farre and farther doth Divinity surpasse humane Sciences and Arts. The world compared to Egypt and the Church to Canaan Againe the world hath beene well compared to Egypt and the Church to Canaan Egypt was a Land that was watered with the feete of men Deut. 11 10. It was said to be watered with the feete of men Egypt watered with the feet of men as a garden because they carried water on foote out of Nilus and watered their Land with it Canaan a land blessed of God but Canaan was a Land blessed of God and his eyes were upon it from the beginning of the yeere to the end Deut. 11.12 It was a land of hils and valleyes and drinketh water of the raine of heaven The world is but watered with humane Sciences and Arts which are drawne out of the troubled reason of man like Nilus but the Church is watered with these celestiall graces which come from above A comparison betwixt Divinity and all other Sciences and Arts in generall Now that we may see the excellency of Divinity above all other Sciences and Arts let us observe wherein they differ in generall and then let us make a particular comparison betwixt Divinity other Sciences and Arts. Differ 1 First they differ origine in the originall humane Sciences and Arts proceede from God as hee is God and generall ruler of the world but Divinity proceeded from the Father by the Sonne to the Church Revel 22.1 And he shewed me a pure river of water of life cleare as cristall proceeding out of the throne of God and of the Lambe but these humane Sciences and Arts although they proceede from God yet they proceede not from God and the Lambe like a cristall river Differ 2 Secondly these humane Sciences and Arts are but humano-divinae they are but the broode of reason which proceedeth from God enlightning every man that commeth into the world Scientia hūano-divina Scientia humana Scientia diabolica Scientia divino-divina Iohn 1.9 Some againe are humane and the birth of corrupt man onely as Sophistrie And thirdly some are Diabolicae as necromancie and witch-craft But Divinity is Divino-divina that is it is originally from God and immediately Differ 3 And if we shall compare Faith the daughter of Divinity A comparison betwixt sense reason faith with Reason the mother of all other Sciences and Arts we shall see how farre Divinity excelleth all other Sciences and Arts. There are in man sense reason and faith and as farre as reason surpasseth sense much farther doth faith surpasse reason and by consequent Divinity surpasseth all other Sciences Reason differeth much from sense How sense reason and faith apprehend things for sense the farther that the object is from it it is magis universale magis confusum it is the more universall and more confused and the nearer that the object comes to the sense it is the lesse universall and more distinct Example when we see an object a farre off we take it up first to be ens somewhat then we take it up to be a living creature then we take it up to be a man and last to be Peter or Iohn Here the neerer that the object commeth to our sense it is lesse universall and more distinct and the farther that it is removed from our sense it is the more universall and more confused Simile The knowledge which a young child hath at the first is wonderfull confused and he will sucke any woman for his nurse this knowledge is very confused then his knowledge becommeth more distinct and more generall and then he beginneth to know this is not my nurse and this is not
and Iohn goeth highest of all to the divinity of Christ and his eternall generation Who would not admire here the steps of Iacobs heavenly ladder ascended from Ioseph to Adam and from Adam to God Reason 8 The matter contained in the Scriptures shewes them to be divine and to make a wonderfull change in man which no other booke can doe Iam. 4.6 The spirit in us lusteth after envie yet the Scriptures offer more grace The Scriptures offer grace to resist sinne that is the Scriptures offer grace and ability to doe more then nature can doe Nature cannot heale a Spirit that lusteth after envie or after money or after uncleanesse but the Scriptures offer more grace to overcome any of these sinnes be they never so strong The Law of the Lord is perfect converting the soule Psal 19.17 when it is dead in sinne it quickneth and reviveth it againe and when it is decayed in grace The Word of God is a restorer of the spirituall life it restoreth it againe even as Boaz is sayd to be a restorer of the life of Naomi and a nurisher of her old age Ruth 4.15 Reason 9 The rebukes and threatnings of the holy Ghost in the Scriptures fall never to the ground in vaine but take alwayes effect when people stand out against them And as Ionathans bow did never turne backe and the Sword of Saul never returned empty 2 Sam. 1.22 So the Arrowes of the King are sharpe to pierce his enemies Psal 45.5 Reason 10 Ioh. 10.35 The Scriptures cannot be broken the arguments set downe in the Scripture are so strong that all the heretickes in the world could never breake them and they stand like a brasen wall against all oppositions therefore the Lord challengeth men to bring forth their strongest reasons Esa 41.21 produce your cause saith the Lord bring forth your strong reasons saith the King of Iacob Ecclesia subtestatur The Church is the Pillar of Truth shee holdeth out the Truth to be seene shee expoundeth and interpreteth the Scriptures yet her testimony in but an inducing testimony and not a perswading testimony shee can teach the Truth but shee cannot seale up the truth in our hearts and make us to beleeve the Truth of the Scripture Actus exercitus signatus Her testimony is but in actu exercito but non signato Her testimony is informativum sen directivum it informeth and directeth us sed non certificativum terminativum fidei that is shee cannot perswade us of the Truth by her Testimony Testimonies of these also who are without the Church prove the Scriptures to be Divine and these are of two sorts eyther Heretickes or Infidels Hereticks prove the Scripture to be Divine ex accidente First the testimonies of Heretickes prove the Scriptures to be Divine for Heretickes labour alwayes to ground themselves upon the Scriptures The habite goeth alwayes before the privation omne falsum innititur vero every falshood laboureth to cover it selfe under the Truth When the Husbandman had sowne his good seede then came the evill one and did sow his Tares when Heretickes labour to ground themselves upon the Scriptures it is as when a theefe goeth to cover himselfe under the pretence of Law This argueth the Law to be just and equall The testimonies also of the Heathen history proveth the Scriptures to be Divine Observe the discent of the Babylonian and Assyrian Kings and looke backe againe to the holy Scriptures yee shall see clearely how they jumpe with the Scriptures and as those who sayle along the Coast have a pleasant view of the Land Simile but those who stand upon the Land and behold the Shippes sayling along the Coast Succession of Heathen Kings proved out of the Scripture have a more setled and pleasant sight of the Shippes so when we looke from the Heathen history and marke the discent of the Heathen Kings wee shall see a pleasant sight but a farre more delectable and sure sight when we looke from the Scriptures to the Heathen history Marke the discent Belochus the third called Pul King of Assyria came against Menahem and tooke his sonne 2 King 15. Then Pileser called Tiglath came against Hoshea King of Samaria and tooke him in the sixt yeare of the reigne of King Ezekias and then Shalmanefer who caried away the ten Tribes into captivity in the ninth yeare of Hoshea 2 King 17. and his sonne Sennacherib 2 King 18. came against Iuda in the foureteenth yeare of Zedekias and Esarhaddon succeeded his father Sennacherib and his sonne Berodach-baladon sent letters and a present to Hezekias then Berodach 2 Chro. 33. caried away Iechonias and then Nebuchadnezzer caried away Zedekias then Nabuchadnezzer the great burnt Ierusalem and caried away the people captive Then Evil Merodach who succeeded him had three sonnes Ragasar Babasar and Belshassar of whom we reade Dan. 5. and in Belshassers time the kingdome was translated to the Medes and Persians Here we see the descent of the Heathen history agreeing with the holy Scriptures There are other testimonies of the Heathen How the Heathen testimonies prove the Scriptures to be divine to prove the Scripture to be Scripture but not so clearely when we finde the rubbish of some old monuments wee gather that there hath beene some great building there So when we finde some darke footesteps of holy Scripture amongst the Heathen we may gather that once the holy Scriptures have beene read amongst them although they have depraved and corrupted them Mâ—ntan in his Essayes Example 1. They of the East Indians have this fable amongst them that the Gods drowned the world for sinne and that they tooke some just men and put them up in the clifts of Rockes to save them those men to try whether the waters were abated or not sent forth some mastive Dogges and the Dogges returning as cleane as they went out they gathered by this that the waters were not yet abated they sent them forth the second time then they returned full of mudde by this they gathered that the waters were abated then they sent them forth the third time and they returned no more Here we see how this fable is taken out of the history of the deluge and from Noahs sending forth the Dove out of the Arke and that this history was knowne of old amongst the Heathen we may perceive because the Dove and the Raven are called the messengers of the Gods by the Heathen Poets 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Example 2. Gen. 36.24 This is Anah who found out Hajemim mules in the Wildernesse others reade it Iaminâ— waters 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 now because it was hard to finde out the right translation of the word some translating it Mules and some translating it Water the Heathen made up a notable lye on the Iewes saying when Anah was feeding his Asses in the Wildernesse because the Mules and Asses found out water in the Wildernesse for them to
of the Heathen and the Secretaries of the holy Ghost insert them in the Booke of God From the Poets as Paul borrowed from Aratus Menander Epimenides or Callimachus some verses and inserted them in his Epistles So the Scriptures borrow from the history which were eyther Heathenish or Iewish Heathenish againe were of two sorts eyther Chaldean or Persian Daniel borroweth from the Chaldeans So from the history of the Persians as that memorable history of the deliverance of the Iewes under Haman was first written in the Persian language Esth 9.32 and he who wrote the Booke of Esther borrowed the history out of that booke Something 's in the Scripture borrowed from the Iewish History These things which are borrowed from the Iewish history as the facts of those registrate in the Bookes of the Maccabees Heb. 11. So Iude out of the prophesie of Enoch borrowed the history of the strife betweene Michael and the Divell about the body of Moyses So the Apostle Heb. 11. out of the traditions of the Iewes borroweth that Esay was cut with a saw under Menasse So there are sundry proverbiall speeches in the Talmud as Cast out the beame which is in thine owne eye and then thou shalt see chearely to cast out the mote that is in they neighbours eye Matth. 7.5 So it is easier for a Camell to goe thorow the eye of a Needle Matth. 19.24 So it is hard to kicke against prickes Act. 9.5 Some of our Divines to prove that the Apocryphall Bookes are not Canonicall Scripture use this midst because they are not cited by the Apostles in the New Testament but this is false for the Apostle citeth them Heb. 11. And Scaliger in his Eusebianis See Scaliger Euseb Pag. 245. proveth out of Georgius Cyncellus that the Apostle citeth many testimonies out of the Apocryphall Bookes and out of the traditions of the Iewes As Matthew that Salmon maried Rahab Salmon his genealogie is set downe 1 Chro. 2. but not whom he maried this Matthew had by tradition Matth. 1.5 Things in the Heathen history which are not necessary to be knowne to the Church the Scripture passeth by them and remitteth us to Heathen History and saith still The rest are they not written in the bookes of the Chronicles of Iuda and Israel and when the knowledge of them is necessary to the Church it borroweth them out of the Heathen history and inserteth them in the booke of God These things which were written out of the Iewish Heathen sentences were sanctified by the Apostles when they cited them or Heathenish history were not sanctified untill they were insert in the booke of God therefore Tertullian writing to his Wife and citing that verse Evill speeches corrupt good manners 1 Cor. 15.33 saith Memor illius versiculi sanctificati per Apostolum the Apostle sanctified this verse when hee borrowed it from the Heathen And as a woman that was Heathenish when she became a Proselyte shee might enter into the congregation and a Iew might marry her so these Iewish and Heathenish histories God sanctified them that they might enter into the Congregation and become holy Scriptures and so the holy Spirit sweetned the salt waters of Iericho that the children of the Prophets might drinke of them 2 Kings 2.21 There are many proper names set downe in the Scriptures which are not Hebrew names Many names in the Scriptures which are not Hebrew names but some of them are Chaldee some Assyrian and some Persicke names Ier. 39.3 And all the princes of the King of Babylon came in and sat in the middle-gate even Nergal-Sharezer Samger Nebo Sersechim Rabsaris Nergal Sharezer Rabmag with all the residue of the Princes of the King of Babylon And that wee may know what names are Chaldee names what Syriacke and what Persicke Marke this Table following concerning these names and the composition of them taken out of Scaliger  Nomina propria Chaldaeorum 1 Nebo vel lebo 2 Nego 3 Mero 4 Schech chach 5 Meschach 6 Sadrach 7 Letzar retzar netzar 8 Shetzar 9 Metzar 10 Nergal 11 Belti 12 Adan 13 Hevil 14 Ochri 15 Chen 16 Bel 17 Shech 18 Phil 19 Mit 20 Dach 21 Zar 22 Phal 23 Pad 24 Chad  Exempla  Nebuchad nezzar ex 1. 24. 7.  Hevil-mero-dach ex 13 3. 20.  Nebo-zir-adan ex 1 21. 12.  Nomina propria Assyriorum 1 Shadran 2 Shalman 3 Teglath 4 Horib 5 Haddon 6 Neschroth 7 Adar 8 Etzer vel atzer 9 Asar 10 Ballat 11 Osen the vel Osu 12 Chuschan 13 Sen 14 Phul 15 Phar 16 Shar  Exempla  Salman-asser ex 2. 9.  Assar-haddon ex 9. 5.  Sen-ballat ex 13. 10.  Sen-cherib ex 13. 4.  Teglath-phul-asor ex 3. 14. 9.  Nomina propria Persarum 1 Ari 2 Thir 3 Thiri 4 Mithri 5 Pharsam 6 Phar◠7 Esther 8 Zero 9 Datha 10 Sai 11 Manai 12 Stha the 13 Dai 14 Ham 15 Wai 16 Va 17 Zata 18 Arth atha 19 Achos ochos 20 This 21 Thena 22 Sethra 23 Thra 24 Ku vel Kau 25 Ros vel rus 26 Kana  Exempla  Mithri-dates ex 4. 9.  Achos-va-rosh ex 19. 16. 25. How shall we discerne in what language a booke was written Quest There be two speciall notes whereby wee may discerne this the first is Interpretation Answ and the second is Allusion First is Interpretation when the Spirit of God interpreteth a strange word into another tongue To know in what language a booke was written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 then the booke was written in that language in which the word is interpreted Example Esth 9. Pur this Persicke word is interpreted by the Hebrew goral therefore the booke was written in the Hebrew and not in the Persicke tongue by Mordecai or by him who else wrote the booke Example 2. Abba Pater Rom. 8.15 Abba is the Syriack word and Pater the Greeke word because Abba is interpreted by Pater therefore the Apostle hath written this Epistle in Greeke and not in Syriack And so Thomas is called Didymus Ioh. 11.16 therefore the Gospel of Iohn was written originally in Greeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Contracte and not in Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 gemelli So Heb. 7.2 Melchisedeck the King of Salem first by interpretation King of righteousnesse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 gemi us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and after that King of peace The word Melchesedick which is one word for the understanding of the Graecising Iewes he divideth it in two and showeth in Greeke Act. 1◠8 Elimas by interpretation Magus this word Magus is degenerate in a Greeke word therefore this booke was written in Greeke that Salem signifieth peace and Zedek Iustitia righteousnesse as if hee would say frugifer qui fert fructum cornifer qui fert cornua here because the interpretation is in Greeke we may know that this Epistle hath beene written originally in Greeke The
second note to know in what language bookes have beene written is by the Allusion of words in the Scriptures for there are many allusions in the Hebrew and in the Chaldee tongue when they are translated in the Greeke or any other language they loose that grace as Cabhal is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Câ—bhel is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cobal apud Targumislos est caligare E egans Paranomasia apud Thargumâ—slos inter â—â—â—hal Cebheâ— but Ioh. 1.5 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And the light shined in darkenesse and the darkenesse comprehended it not Here the sweet allusion which is in the Chaldee perisheth in the Greeke So Ioh. 10.1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Syriacke expresseth it by a sweet allusion Min tirghna letira which is not in the Greeke Eâ—egans paranomasia apud Syroâ— inter tirghna tira where the words fall alike which will not fall out in other languages There was a question betwixt Origen and Africanus whether the history of Susanna was written in Hebrew or in Greeke Africanus denyed that it was written in Hebrew but in Greeke and he proved it thus When Daniel examined the Witnesses who testified against Susanna he tooke the witnesses a part and enquired at one of them under what tree hee saw her commit that villanie he said it was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Lentish tree then Daniel alluding to this sayd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Angel of God hath received sentence of God to cut thee in peeces 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Divido seco findo So he inquired at the other under what tree he saw her 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Serra divido seco he answered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vnder a Prime tree Then Daniel sayd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Angel of the Lord waited with the sword to cut thee in two Africanus by this allusion of words gathered that this history was not originally written in Hebrew but in Greeke Conclusion The Conclusion of this is the Old Testament was first written in Hebrew This was the first language by which the Lord spake to the Patriarches and in which the Angels spake to men and it was the language which all the world spake before the confusion of Babylon and it is the mother tongue from whence many other tongues are derived and it is holden by some to be that tongue in which we shall speake one to another in the life to come Therefore we should be desyrous to understand this holy language EXERCITAT XI Of the Stile of the Scriptures Ioh. 7.46 Never man spake like this man VVHen we describe a mans speech first we describe it by that which is naturall as whether he be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of a weake voyce 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of a slow tongue Secondly in what language hee speaketh Thirdly in what Dialect he speaketh Fourthly whether it be Soluta oratio or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Fiftly the Property of the speech Sixtly the Evidence of the speech Seventhly the Fulnesse of the speech Eighthly the Shortnesse of the speech Ninthly the Coherence and lastly the Efficacie of the speech First we describe that which is naturall and proceedeth from some defect of the organs as if he spake with a weake voyce or be of a stammering tongue or thicke lippes which Exod. 6.12 are called Vncircumcised lippes Contrary to this is a thinne lippe which is a signe of Eloquence Iob. 12.20 for these who have thinne lippes commonly are Eloquent Moses the Penman of the holy Ghost although he was defective in speech yet read his writings and yee shall see such eloquence in him that no Heathen could ever match it The writers of the Scriptures although weake in person yet powerfull in words and as it is sayd of Paul when he was present in person he was weake 2 Cor. 10.10 and his speech base and contemptible yet his letters were weighty and powerfull so whatsoever want or infirmity was in Moyses person yet there was no want or defect in his writings Secondly in what language hee speaketh The holy Ghost spake and wrote in Hebrew in the Old Testament The Old Testament was written in Hebrew and the New in Greeke and in the New in Greeke Hee wrote the Old Testament in Hebrew a language which had this blessing spoken of in the Law Deut. 28.12 Thou shalt lend and not borrow so this language lendeth to many Nations but borroweth of none Hee wrote the New Testament in Greeke The Hebrew tongue lendeth to many but borroweth of none a most copious and fertile tongue which was then Lingua communis to the Iewes although not vulgaris Thirdly in what Dialect he speaketh The Dialects of the Hebrew tongue were sundry first Dialectus Hierosolymitana that Dialect which was spoken in Ierusalem and about it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ast. 1.19 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In their owne Dialect 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or proper tongue So the Dialect of the Ephramites who sayd Sibboleth not Shibboleth Iudg. 12.6 and the Dialect of the Galileans as Peter spake in the Galilean Dialect Matth. 26.73 So in the new Testament there are sundry Dialects as Ionick Dorick Attick c. Fourthly whether it be in prose or in verse The Iewes divide the Old Testament according to the style into Charuz rithmum Shir carmen Halatza Orationem solutam that is prose 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rithmus CharuZ is Soluta oratio but in fiue Rithmo colligata that is it beginneth in prose but endeth as it were in meeter such is Iob. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Carmen Shir canticum writen in meeter as the Psalmes and Canticles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Oratio soluta Hallatza written in prose such are the Histories and the most of the prophets Fiftly the property of the speech The phrase in Hebrew is much to be observed for in the Hebrew it will signifie one thing and in other languages another thing Example Num. 19.20 Dies numeri Dies numeri quid apud Hebraeos signifieth A few dayes so Homines numeri Gen. 34 30. A few men Deut. 4.27 Ezek. 12.16 So Esay 10.19 The rest of the Trees of his Forrest shall be number that a child may write them that is They shall be few In other languages this phrase would signifie many men and many trees c. So some phrases of the Scripture have a contrary signification with the Hebrews Some phrases with the Hebrewes have a contrary signification as Zack 11.24 Ascendit visio a me that is It perished So Ier. 47.15 Moab is spoyled and gone up out of her Cities that is Shee is destroyed Sometimes againe it signifieth to waxe and increase as 1 King 22.35 Bellum ascendit The battell increased So Psal 74.23 The tumult that arise
the vulgar Latine is sound and free from corruption which was translated by Saint Hierome under Pope Damasus and so continued in the Church of Rome The Iewes kept faithfull the booke of God without corruption The Iewes to whom The Oracles of God were committed Rom. 3.2 therefore it was called Their Law Ioh. 8.17 would they have corrupted their owne Evidents Augustine calleth the Iewes Capsarios nostros who faithfully kept the booke of God and reserved it unto us without corruption he saith Dispersos esse Iudaeos infidelesut testarentur Scripturas esse veras The unbeleeving Iewes were scattered through the world that they might testifie the Scriptures to be true The Iewes numbred the Verses Words and Letters of the Bible and shall wee thinke that the Iewes would have corrupted the Text who have numbred the words letters and verses of the Bible and R. Zaddias hath numbred the letters words and verses and summed up all the verses at the end of every booke and they have observed that all the letters are found in one verse Zeph. 3.8 as also foure of the finall letters they carry such respect to the Law that if it but fall to the ground they institute a fast for it They would write no language but in Hebrew letters The superstitious Iewes at this day are so carefull to keepe the letters and words of the Law that they will have neither Chaldee Syriacke nor Hebrew words wrirten but in Hebrew letters and it greeved them when they saw in Origens Hexupla Vide Guiliel Schiekardum de jure regio Hebrew words written in Greeke Characters when they saw the copie which was presented to Alexander the Great 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 having the name Iehova still written in Golden letters they were much greeved at it and when they see any thing changed in our copies now in disdaine they call it Hhomesh pesul she l gelahhim that is Pentateuchus rasorum Monachorum the Pentateuch of the shaven Monkes The Iewes after the death of Christ were dispersed among many Nations and they never met together againe and albeit they would have corrupted the Scripture how could they have falsified all the Copies Bellarmin maketh this objection to himselfe Bellarm. lib. 2. Cap. 2. De verbo dei Some men will say that the Hebrew Text was corrupted after the dayes of Saint Hierome and Augustine Hee answereth that Augustins reasons serve for all times against the corruption of the Hebrew Text Serrarius in prolegom Bibliacâ—s And Serrarius acknowledgeth that there is but small or no corruption in the Hebrew Text Corruptio Physica Mathematica Moralis he maketh a threefold corruption The first Physicall the second Mathematicall and the third Morall Physicall corruption he maketh to be this when it wanteth any member which it should have Mathematicall corruption hee maketh to bee this when there are some faults in the print which we call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And a morall corruption he maketh to be this when one of purpose goeth about to corrupt the Text and in effect he commeth to this that the errours which are found in the Text are but errours in the print and not in the matter But now lately there is one risen up called Morinus who hath set himselfe to improve the originall Hebrew Text and to preferre the Samaritan to it as the originall Difference betwixt hebraeo-samaritana and hebraeo-samaritano-samaritana in their Copies We must put a difference betwixt Hebraeo-Samaritana and Hebraeo-samaritano-samaritana Hebraeo-samaritana is that which Moyses wrote from the Lord and delivered to the Iewes it is called Hebraeo-samaritana because the Hebrew was written in the Samaritan Character at the first and so kept still till after the captivity and this wee grant to be the first and originall writing by which the Church should be ruled But that this Hebraeo-samaritano-samaritana should be the first originall that in no way must we grant and the reasons are these Reason 1 Reasons to prove that the Samaritan copy is not the originall First the Samaritans were Idolaters they were brought out of Assyria by Salmanasses and they erected a false worship in Iudea for the which they were hated by the people of God Ioh. 4. They branded them alwayes with these two letters Gnaijn Zain that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pro 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cultus alienus strange worship The Lord concredited his oracles to his owne people Deut. 33.4 The Law is the inheritance of the congregation of Iacob Therefore the Law was not committed to their custodie who were not Gods people they had no right to his inheritance Reason 2 Secondly if the Samaritan copie were the originall then it should follow that the Church hath wanted the true originall Text untill the yeare of God 1626. when Petrus de Valle brought it from Damascus Reason 3 The Samaritan Copie differed as much from the originall The Samaritan differeth as much from the originall as the Seventy doe as the Seventy doe but none of them hold that the translation of the Seventy is the originall by which all others should be tryed why then should they give this prerogative to the Samaritan Copie to be the originall this Samaritan Copie addeth to the originall Text which was The inheritance of the Iewes Deut. 33.4 and diminisheth also from it It addeth to the originall Text Iosh 21. two Verses 36.37 Verses So Gen. 4. it addeth a long speech or conference betwixt Cain and Abel which is not in the originall Text. So Targum Hierosolymitanum supplyeth the same 28. verses here which are not in the originall Hebrew Text a conference betwixt Cain and Abel whether there be any providence of God or not or whether there be any reward for the just or punishment for the wicked Abel holdeth the affirmative and Cain the negative part 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But this note of the Masoreth in the margent should not be read this wayes Pesu pesuki bimtzegno pesuk Viginti octo versus desiderantur in medio hujus versus There are twenty eight Verses wanting in the midst of this verse But it should be read this wayes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pesukim pasekin bimtzeghnoth pasuk that is There are twenty eight verses whose sense endeth in the midst of the verse therefore when the Scripture saith that Cain talked with his brother it was to perswade him to goe out to the field and not that he had a long conference with him Both the Samaritan Copie then and the Targum of Ierusalem wrong the Text as defective putting in these 28. verses which the Spirit of God never indited As it addeth to the originall Hebrew Text so it diminisheth somethings from it Hos 4.11 I have called my Sonne out of Egypt These words are not in the Samaritan Copie So these words Zach. 12.10 They shall behold him whom they pierced Reason 4 If this Samaritan Copie were the
which was added by the Translators These things which were found in the translations and not in the Hebrew Text hee markes them Obelo thus ⸓ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ⸓ These things againe which were in the Hebrew Text and not found in the translations hee marked them Asterisco with a starre this wayes Ü ã€ˆâ—Šã€‰ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ü Thirdly the divers readings confirmed by sundry Copies he marked them lemnisco this wayes ÷ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ÷ And lastly these things which were found but in few copies he marked them Hypolemnisco this wayes Ü‹ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ü‹ This Edition of Origen was so generally followed afterwards that Augustine complained that in all the Libraries they could scarcely finde one Copie of the Seventy The edition of Origen corrected by Lucian wanting these markes of Origen and when sundry faults had crept into this his Edition Lucian an Elder at Antioch and afterwards a Martyr tooke all these Editions and conferred them together and hee set out a more axact and correct Edition then Origens was Of the Translation of the Seventy Ptolomaeus Philadelpbus procured not this translation as some hold IT is commonly holden that Ptolomaeus Philadelphus the sonne of Ptolomeus Lagi King of Egypt gathered a Library two hundred sixty and seven yeares before the birth of Christ in the City of Alexandria in Egypt and having gathered together divers Greeke writers he gathered also Hebrew Persian Syriack and Romane writers and caused to translate them into Greeke and put them in his Library and when he understood of Demetrius Phalaraus who had the charge of his Library that there were bookes in Ierusalem written by the Prophets amongst the Iewes which intreated of God and of the creation of the world and much hid wisedome was contained in them King Ptolomie wrote unto Ierusalem that they might send these bookes unto him and when they had read his Letters they sent these bookes written in Golden letters which Hebrew bookes when they were delivered unto the King he understood them not therefore he wrote to Eleazar the Highpriest the second time that he would send men unto him who would translate these Hebrew bookes into Greeke And Eleazar sent Seventy two sixe out of each Tribe who were very skillfull and expert both in the Hebrew and in the Greeke These men translated the Scripture in the I le Pharos They were called seventy propter Rotundationem numori being put in severall Cels yet all of them so agreed that there was not any difference among them and they were called the Seventy commonly although there were seventy and two of them Iosephus writing against Appion borroweth this history or fable rather out of Aristoeas and afterwards the Christian writers in whose time this translation of the Seventy was in most request gave eare willingly to this for they used most the translation of the Seventy and they tooke occasion to spread abroad any thing which might serve for their credit Iustin Martyr a famous old writer with tooth and nayle standeth for the authority of this Translation he telleth how they were put into severall Cels and how they were directed by the holy Spirit so that they agreed not onely in the sense but also in the words But yet neyther Aristaeas nor Iosephus who borrowed this from him make mention of these Cels. But Scaliger in his animadversions upon Eusebius at the yeare M.CCXXXIV judgeth that this booke of Aristaeâ—s out of which this narration was borrowed was but fained by some grecizing Iewes caliger proveth by many reasons that Ptolemeus Philadelphus did not procure this translation that they might conciliat the greater authority to this their translation which they had procured and he hath sundry reasons to improve this narration Reason 1 The first reason we know saith he out of the history of Hermippus an antient writer of whom Diogenes Laertius maketh mention that Dimetrius phalerius whom Aristaeas bringeth in as the procurer of this whole businesse at the hands of Ptolomeus Philadelphus was in no favour with him for Ptolomeus so disliked this Dimetrius altogether that in the beginning of his reigne hee banished him and through greefe he tooke himselfe to live in the Wildernesse and one day being heavy with sleepe layd himselfe downe upon the ground to sleepe where a Serpent did sting him to the death The cause why Dimetrius was hated by Ptolomeus The reason wherefore Philadelphus so hated him was this because when Ptolomeus Lagi his father had maried a second wife called Eurice as he had Bernice the mother of Ptolemeus Philadelphus for his first wife this Dimetrius perswaded Ptolomeus Lagi to disinherit the sonne of Bernice and to give the crowne to the sonne of the second wife Eurice which when Ptolomeus Philadelphus understood after his fathers death he presently banished him Now seeing Dimetrius was hated so of Ptolomeus Philadelphus Aristophanes was keeper of the Library of Ptolomeus and dyed in the beginning of his raigne is there any probability that he had the charge of this Library and Vitruvius saith that Aristophanes that noble Grammarian had the keeping of this Library and not Dimetrius Phalerius Reason 2 Secondly Aristaeas and these who follow him say that there were sixe chosen out of every Tribe and sent to Egypt to translate the Bible but at that time there dwelt no other Iewes in Iudea but onely of the Tribe of Iuda and Benjamin although perhaps some of the other Tribes were scattered amongst them yet it is certaine that these had no place amongst them because the most part of them were caried away captive by the Assyrians This handfull which were yet left in Iudea had no authority amongst them and how came it to passe that they sent the whole Synedrion or the great Councill to Egypt besides the Synedrion consisted not of the twelve Tribes after the captivity but onely of the Tribe of Iuda and is it probable that they would send these Seventy to Egypt and if it bee true which they say of these severall Cels in which they were placed when they translated the Bible then it behooved every one of them to have such a sufficient measure of knowledge both in Hebrew and Greeke that they might have finished the whole Worke alone which no man will beleeve Reason 3 Thirdly Aristaeas reporteth that Ptolomeus sayd if any man should adde or take from this booke then hee should be accursed but this was the curse which God himselfe set downe in the Law Deut. 4.2 Rev. 22. 18. This Ptolomeus understood not and whereas Aristaeas goeth about to prove that these curses were usuall amongst the Greekes and Romans we must understand that they never used these curses but in extreme necessity but what necessity was there here for Ptolomeus to adde this curse who was but desyrous that these bookes might onely be put amongst the rest of the bookes in the Library Reason 4 Fourthly if
Iewes say that this division in Parashoth was most ancient but the division into Haphtaroth was later and they give this to be the reason why they reade these Haphtaroth they say when Antiochus Epiphanes forbad them under paine of death to reade the Law of Moses 1 Macch. 2. then they made choise of some parts of the Prophets answerable to these parts of the Law Example because they durst not reade Petorah beresith They read Esay 42. So saith the Lord Creator of heaven and earth Example 2. the second Parasha is Elle toledoth Noah now because they durst not read this they read Esay besiman that is The reading of Moyses and the Prophets more ancient than Antiochus at the signe 54. for that which we call a Chapter they call a signe Sing yee barren c. But is it likely that Antiochus that great Tyrant 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 forbad them onely the reading of the five bookes of Moses wherefore the reading of Moses and the Prophets hath beene much more ancient than the time of Antiochus therefore Act. 15.21 Moses is read of old A Phrase which signifieth a great antiquitie When they read Moses Law They read the whole Law in their Synagogues once in the yeere they divided it in fifty and two Sections and they finished it once in the yeere They had two sorts of yeeres there was Annus impraegnatus or Embolimaeus and Annus Aequabilis Annus Impragnatus was that which wee call Leape yeare and it had fifty three weekes Annus impragnatus embolimaeus in this yeere they divided one Parashah in two parts and so they ended the reading of the Law within the yeare When it was Annus Aequabilis then it had but fifty two weeks then they read one Parashah for every Sabbath and in the last Sabbath of the yeare which was the twentie third of Tishri they read that Parashah called Latitia legis which beginneth Ioshu 1. And the next Sabbath they began beresith againe at the first of Genesis These Parashoth were subdivided into so many parts and there were sundrie who read these parts upon the Sabbath hee that read the first was called Cohen the Preist hee repeated the first part of the Section and then rose up Catzan or Cantor who did sing the same part which the Priests had read then there rose up in the third place a Levite and he read his part Fourthly there rose up an Israelite and hee read his part and at last it came to Maphtir 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cessare in hiphil dimittere and hee read the last part of the Haphtorah he was called Maphtir because when that part was read the people were dismissed and so the Latine Church said Ite missa est In the weeke dayes they read upon the second and the fift day of the weeke some part of those Parashoth but not the whole and the Pharisee meant of these two dayes when he said I fast twise in the weeke Luk. 18.12 The Greeke and Latine Fathers never cite Chapters as we doe now Augustine in his booke of retractations Cap. 24. saith not I have written to Genesis 3. but this wayes I have written to the casting out of our parents out of paradise And Gregorie in his Prologue upon the first of the Kings saith I have expounded to you from the beginning of the booke unto the victory of David Who divided the Scriptures first into Chapters it is not certaine they were divided of old two manner of wayes first they divided them into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 titles for so they called the greater parts and then into Chapters as into lesser parts others againe divided them into Chapters as into greater parts It is holden that Musaeus presbiter Ecclesiae Massiliensis divided them first into titles and subdivided them into Chapters Genebrard Chronologia According to this first division Matthew had sixty three titles and three hundreth and fifty five Chapters So Luke according to the ancient division had forty eight titles and three hundreth and forty eight chapters He who began this latter division into Chapters is holden to be Hugo Cardinalis according to this division Matthew hath twenty and eight Chapters and Luke twenty and foure c. Lastly it was divided into verses this division into Pesuchim or verses the Masoreth found out first amongst the Iewes The Greekes called them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Scaliger calleth them Commata and Robertus Stephanus calleth them Sectiunculas and some hold that it was hee that found them out first amongst us EXERCITAT XIX Of the sense of the Scriptures THere is but one literall sense in the Scriptures which is profitable for doctrine for reproofe for correction for instruction in righteousnesse 2 Tim. 3.16 To make divers senses in the Scripture is to make it like that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which Anaxagoras dreamed of making Quidlibet ex quolibet August Epist 48. Augustine writing to Vincentius justly derideth the Donatists who constructing these words Cant. 1.7 Tell me o thou whom my soule loveth where thou feedest where thou makest thy flocks to rest at noone They gathered out of them that the Church of Christ was onely in Africa by their allegoricall application Origen was too much given to these allegories and therefore he missed often the true sense of the Scriptures These who gathered divers senses out of the Scripture doe little better with them than Esope did with an inscription written in a pillar of Marble in which were written these seven letters 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Esope first read them thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 id est abscedens gradus quatuor fodiens invenies thesaurum auri But Xanthus his master finding as he had spoken a great treasure of Gold and giving nothing to Esope for his conjecture kept all to himselfe therefore Esope read them another way thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 id est qui tollitis dum abitis dividite quem invenistis thesaurum auri But when Esope got nothing in a rage he read it thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 id est redde Regi Dionysio quem invenisti thesaurum auri The Iewes hold that there is a literall sense in every Scripture and a mysticall sense the literall sense they call Dabhar keton 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rem parvam and the mysticall sense they call it Dabhar gadol rem magnam the literall sense they call it peshath sensum nudum and the mysticall sense they call it darash and most of the Schoolemen hold that there is a double sense in the Scriptures Latomus the Papist saith Theologiam crassam versari circa literalem sensum theologiam subtiliorem versari circa mysticum allegoricum sensum and they call the literall sense panperem grammaticum and the allegoricall Divitem theologicum the rich and theologicall sense But we must strive to finde out the literall sense of the Scriptures
are come 1 Cor. 10.11 And they are profitable for doctrine for reproofe for correction for instruction in righteousnesse 2 Tim. 3.16 They serve to rebuke all obstinate sinners and to comfort all penitent when they are applied rightly but when the Apostles applied their comforts and threatnings they had a more particular insight to whom they belonged than Preachers have now and knew particularly what Scriptures were directed to such and such men When Esay prophesied make fat the hearts of this people Esay 6.9 And when Paul applyed it to the Iewes in his time it was destinata applicatio but when a Preacher applieth it to his hearers now it is per accommodationem onely for hee cannot so particularly apply it to his hearers as Paul did to his Where there are two severall testimonies found in the old Testament and joyned together in the new Testament these two make but one literall sense as Esay 62.11 Say to the daughter of Sion behold thy Salvation cometh So Zach. 9.9 O Daughter of Sion O Daughter of Ierusalem behold thy King commeth riding upon an Asse and upon an Asse Coalt Matthew citing these places cap. 23. joyneth them both together and sheweth that both Esay and Zacharie meant of Christ comming in humilitie and not in glorie and these two make up but one literall sense This is a speciall note to know the literall sense of the Scripture A Note to know the literall sense of the Scripture when this phrase is added That the Scripture might be fulfilled As Ioh. 13.18 But that the Scripture may be fulfilled hee that eateth bread with me hath lift up his heele against me This place was spoken first by David of Achitophel Psal 41.10 But it was fulfilled literally in Iudas who betrayed Christ Example 2. Ioh. 17.12 Those that thou gavest mee I have kept and none of them is lost but the sonne of Perdition that the Scripture might be fulfilled This place was first spoken of Doeg Psal 109.7 and this Scripture is fulfilled in Iudas therefore this is the literall sense of it the figure was in Doeg and the thing figured in Iudas Example 3. Ioh. 19.24 Let us not rent it but cast lots whose it shall be that the Scriptures might bee fulfilled which said They parted my rayment amongst them and for my Vesture they did cast Lots Sauls Courtiers rent Davids dignities and honours amongst them but the Scripture was fulfilled literally here by the Souldiers Example 4. Ioh. 19.36 For these things were done that the Scripture might be fulfilled a bone of him shall not be broken The type was observed in the Paschall Lambe but the Scripture is fulfilled here literally in Christ Object But it may be said 1 Cor. 10.6.11 All these things happened to them in figures then they signified some other thing to us than to them They were types to us that is examples Answ they were not types properly taken for that is properly called a type which the Spirit of God specially proposeth to signifie some future thing as a bone of the Paschall Lambe should not bee broken was instituted to signifie some future thing that a bone of Christ should not be broken here is properly a type but an example is not a representation of any thing to come but goodnesse or splendor in the men which maketh them to bee followed as the mildnesse of Moses the patience of Iob These were not types properly but examples So these things which befell the Iewes in the wildernesse for their murmuring and committing whoredome are set downe for examples to the Corinthians and posteritie to come they were ad 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they serve to admonish and instruct us that we fall not into the like sinnes 2 Tim. 3.16 It may be alleaged that there are more literall senses in one Scripture then one Example Object Caiaphas prophesied that one should die for the people Ioh. 11.49 In Christs meaning they had one sense and in Caiaphas meaning they had another sense This Prophesie must not be considered as one Ans but as two the Spirit of God had one meaning and Caiaphas had another but the Scriptures which were inspired by the holy Spirit had but one sense Where the holy Ghost maketh a mysticall application of the old Testament to the new that is Destinata applicatio And arguments taken from thence hold firmely Example Exod. 16.18 He that gathered much had nothing over and he that gathered lesse had no lake the Apostle 2 Cor. 8.15 applyeth this morally to all the faithfull and reduceth things to a certaine equalitie that those who are rich in temporarie things should bestow their almes upon the poorer sort the poore being richer in Spirituall things might communicat to the richer their prayers and Spirituall helpes When we apply the testimonies of the old Testament and borrow comparisons from them it is not destinata applicatio sed per accommodationem Conclusion The conclusion of this is There is but one literall sense and meaning of every scripture So should men have but one sense and meaning in their minds and not a dowble meaning as the equivocating Iesuites have August de trin lib. 1. cap. 3. Quisquis haec legit vbi pariter certus est pergat mecum vbi pariter haesitat quarat mecum ubi errorem suum cognoscit redeat ad me ubi meum revocet me FINIS Additions Pag. 22. line 6. The Sciences which are speculative prepare a way to these which are practick although they be not directly deduced from them and therefore some have called them parents to them Pag. 28. l. 16. The attributes of God are called the wayes of God Hascuini Pag. 41. To eat blood while the life is in it is forbidden by a morall precept but to eate cold blood was that which was forbidden by the ceremoniall precept Pag. 46. l. 16. And he measured the wall thereof according to the measure of a man that is of an Angell Reuel 21.17 Because he appeared in the likenesse of a man Pag. 48. 18. R. Dauid Kimchi in Psal 60. Pag. 58. 15. Although Esdras who wrote the booke of Nehemiah could not be living at that time when Iaddus met Alexander yet some of the masters of the great Synagogue have beene alive then who had the gift of prophesie and insert the Genealogie of the Priests here untill the Macedonian Empire Pag. 58. l. 18. It may seeme that the gift of Prophesie ceased long before the Macedonian Empire Psal 74.9 Object We see not our signes there is no more any Prophet neither is there any amongst us that knoweth how long We must distinguish betwixt ceasing of Prophesie Ans and intermission of Prophesie Prophesie was intermitted in the time of the Captivitie which this Psalme speaketh of but it ceased not it was intermitted for a time as Amos threatned Amos 8.11 pag. 60. 23. This was a great miracle the man being old and having the disease thirtie eight yeares The Angell came downe at certaine times 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So Mat. 27.15 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 at the feast the governour was wont to release to them a prisoner 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is taken here distributivè they used to let a prisoner goe at their three great feasts so the Angell came downe here as it seemeth at the Pentecost and at their other great feasts when the people were gathered at Ierusalem conferre Ioh. 4.36 with 5.1 And marke here a great difference betwixt the comming downe of the Angell into the poole and the comming downe of the holy Ghost in tongues of fire at the Pentecost the Angell healed but one but then many were cured of all diseases pag. 81. l. 2. The agreement of the holy writers Moses Elias and Christ were together in the mount Mat. 17.3 So Rev. 15.3 They sing the song of Moses the servant of God and the song of the Lambe .. pag. 84. 23. 1 Macch. 3.48 And laid open the booke of the Law wherein the heathen had sought to paint the likenesse of their Images The heathen sought if they could get any warrant for their images out of the Scriptures to paint their Images by it pag. 110. l. 22. The place in the hebrew text which seemeth to bee corrupted is Psal 22.18 When they read Caari for Caaru 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In calce bibliorum Rabbinorum Caari sicut leo for Caaru foderunt but R. Iacob Ben Chaijm sheweth that this reading is but late for there was no such difference betwixt the orientall and occidentall Iewes in their reading neither was this place one of the places in which they differed pag. 137. 23. Words that are proper cannot bee translated as appellatives nor appellatives as proper Mat. 16.18 Thou art Peter and upon this rocke c. It cannot bee translated thou art a rocke and upon this Peter c. pag. 119. l. 30. Esdras wrote none of the bookes over againe which were written before the captivitie but onely set them in order Errours escaped Pag. 6. line 17. for in visible read in invisible Pag. 23 line 9. for Zozomen r. Sozomen Pag. 24. l. 8. for Adynus r. Didymus P. 31. l. 4. for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 34. l. 8. and l. 10. put away lurking in the veines of it p. 61. 2. Essentially for the written word r. Essentially for the word p. 62. 7. for the certaintie of it to Moses r. the certaintie of Moses p. 66. l. 16. for Flavitius r. Flavitias p. 77. l. 33. for this time was r. this time before the flood was p. 83. l. 8. for Cylo-Lyria r. Coelo-Syria p. 88. l. 20. for willet r. villalpand p. 92. l. 19. put out Dialects