〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 104 μ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 131 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 135 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 175 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 u74 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 105 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 131 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 139 ν 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 139 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 104 ο 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 134 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 141 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 48 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 135 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 45 ῶ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 28 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 126 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 137 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 139 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ibid 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 100 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ibid 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 28 ◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 101 σ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 181 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 99 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 177 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 162 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 100 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ibid 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 181 Ï„ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 176 Ï… 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 eaten 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. when the bad conscience accuseth 38. how the bad conscience bindeth a man and how long 39. the conscience gods herauld 38. Conclusions drawne from the first and second principles how they differ 35. conclusions of practise drawne from practicall principles 21. D David came nearest to Adam in prudencie 31. he wrote two books of the psalmes and set them in order 166. Daniel compared with Adam 31. he excelled in the interpretation of dreams ibid Defect threefold 117. Divinitie compared to manna 1. the excellencie of it above all sciences and arts 1 2. compared with Metaphysickes 6. with the mathematicks and physicks ibid. with the lawyer and the physitian ibid. with morall philosophie ibid. and 7. with grammer and rhetorick 8. it rectifieth all other sciences 9. Dough of Egypt called the bread of the poore 2. Dreams whether more excellent then visions 49. the prophets had the dreams with the interpretation of them 48. the difference of them ibid. why god taught his prophets by dreames 49. E Egypt watered with the feet of men 2. it resembleth the world ibid. the people of god vnderstood not the language of it 93. Elephant hath no proper name in the hebrew 30. it is circumscribed by other words Esdras wrote none of the books over againe which were written before the captivitie but onely set them in order 119. F Faith the daughter of divinitie 5 the farther it goeth from sense and reason the more distinct lesse vniversall 4. how faith sense and reason apprehend things 3. the articles of faith taken generally or speciallie 63. Fast of the Iewes for the translation of the bible in greeke 146. Feast of tabernacles the last day the greatest 174 that day the Iewes read three parashoth ibid. Salomon blessed the people that day ibid. Christ the true Salomon taught the people that great day of the feast ibid. G Gate of knowledge foure fold 26. Generation three fold 15. God appeared immediately or mediately by an angell 45. hee appeared in the likenesse of an old man 26. the name god put to expresse any great thing 27. H Haphtorah the originall of it mistaken 157. Hebrew tongue the originall 92. the dialects of it 93. many words in the Hebrew haue a contrarie signification 103. Hedge fourefold 129. Hellenismes and grecismes how they differ 104 Hereticks labour to ground their heresies on the scripture I Iewes orientall and occidentall 109. faithfull keepers of the scriptures 110. bad interpreters ibid. the fable of the grecizing Iewes concerning the translation of the Seventy 146. they would write no language but in Hebrew letters 111. Ignorance damnable 64. ignorance of infirmitie ibid. Iohn why called a divine 75. he saw Christ three wayes 43. Ioseph came nearest to Adam in oeconomie 31. Ioseph put for the whole Iewes 93. Instruments of musick the Israelites kept them in captivitie 119. Interpretation the necesseitie of it 162. words vnknowne to the Iewes in the old testament interpreted 132. Iustin martyr of a philosopher became a divine 7 he standeth for the translation of the Seventie 143. K King wrote a copie of the law 118. Knowledge of the prophets kept by reading 66. Korahs posteritie died not with him 176. they wrote some of the psalmes ibid. L Language originall the Hebrew 89 90. Languages that haue affinitie with the Hebrew 93. and know in what language any book is written 99. Latine words made Greeke Latine translation vide translation Law or physicke whether more
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 The articles Articles of our faith taken generally or specially 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 and the denyall of them hereticall they Ignorantia damnabilis negatio haretica 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 and to be ignorant that such a man wrote it this Negatia est haerètica per accidens sed igneratio non est damnabilis 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 But when a man doubteth of the order and number Ignorantia hic est infirmitatis negatio est haeritica per accidens 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 When we beleeve such a booke to be written by such Quest a man whether beleeve we this by a justifying faith or by an historicall faith When we beleeve that such a man wrote this booke Ans 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 The conclusion of this is Seeing God hath revealed Conclusi 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 those who leave the Scriptures and make choyse of traditions they forsake the fonntaine of living waters and digge Cisternes to themselves that can 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 moved by the holy Ghost THe holy men of God who were inspired by the holy Spirit to write the Scriptures First they Prorogative 1 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 by the revelation of Iesus Christ they had not their calling from man but immediatly from God They had their calling intuitu Ecclesiae 1 Cor. 3. 2. sed non Vocatio vel est intuitu ecclesiae inter ventu eccle interventu Ecclesiae that is God ordained these offices for the good of the Church and it was for the Church cause that he appointed them but they had not their calling from the Church But Preachers now have their calling both intuitu Ecclesiae interventu Ecclesiae There Immediata suppositi virtutis is immedietas ratione suppositi immedietas ratione virtutis the first is when the person is immediatly separated by God to such a calling the second is when the graces and calling are immediatly given by God When Ministers are called they have their gifts immediatly from God and so they have their calling there interveneth no suppositum or midst betweene God and them but for the appointing and designing of them to such places that they have from the Church But the Apostles were called immediatly both ratione suppositi vÃrtutis they had their gifts immediatly from God neyther were they designed to such and such plaees as the Ministers are now The Prophets and Apostles were immediatly called by God and therefore Matthias was chosen by lot to be an Apostle because the lot is immediatly directed by the hand of God but Preachers now should not be chosen by lot Zeno the Emperor tempted God in this case laying a paper upon the Altar that God might write in the paper the name of him who should be Bishop of Constantinople but Flavitius corrupting the Nicephorus Lib. 2. Sexton of the Church caused him to write in his name and so was made Bishop of Constantinople But Moyses learned from the Egyptians and Daniel from the Chaldeans therefore it may seeme that they Object had not their calling immediatly from God They had the learning of humane sciences and trades Answ from men as Paul learned from men to be a Tent maker The Apostles and Prophets learned their humane Sciences and Artes from men but not their divine knowledge so Moyses learned these humane sciences from the Egyptians Daniel from the Chaldeans but their knowledge as Prophets Apostles imediatly was froÌ„ God Although they had their divine knowledge immediately from God yet they were to entertaine it by reading Simile As the fyre that came from heaven upon the Altar The Prophets know ledge was kept by reading Dan. 2. 9. and 1 Tim. 4. 13. was miraculous yet when it was once kindled they kept it in with wood as wee doe our fire So the Prophets knowledge was preserved by reading as ours is Their second pretogative was the measure of knowledge Prerogative 2 they had in matters Divine Their knowledge far The measure of
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 they did it not with paine and The Prophts did not write with paine and studie 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 labon Seeing all that wrote the holy Scriptures were enspired Quest by the holy Ghost why was this Epithete appropriate Why was Iohn called a Divine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to Iohn to be called a Divine Revela 1. 1. For they were all Divines who wrote the holy Scriptures The Greeke Fathers when they spake of Christ Answ and specially Chrysostome they distinguish betweene Quomodo differunt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 The Lord came to the wicked but the word of the Lord came to his Prophets 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 Hosea 1. 1. The Spirit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Notat internam revelationem 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 aliquem Loqui in aliquo is when the Spirit of the Lord speaketh inwardly to the Prophets sed Loqui in aliquem est Loqui in alique loqui in aliquem vt differunt maledicere to raile against him thus Num. 12. Miriam loquuta est in Mosem id est maledixit Mosi The conclusion of this is Matth. 10. 20. It is not yee Conclusion 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 God beareth witnesse to the Scriptures two wayes Deus testatur First by the internall Testimony of his Spirit Secondly by his externall Testimony When the Spirit testifieth unto us such Bookes to be Quest his Word whether is this a publike or a private Testimony This is a publike Testimony which the Spirit Testifieth Ans 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 written and Quest set in order after the captivitie seeing they had not the approbation of the Lord by Vrim and Thummim These Bookes were called Ketubhim written Bookes Answ 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
not this tongue So Psal 114. 1. they departed from a people of a strange language or a barbarous 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 people they called them all barbarous whom they understood not and because the Iewes understood not the Aegyptian tongue therefore Ioseph made him to speake to his brethren by an Interpreter Genesis 42. 23. The Cananitish language was a daughter of the Hebrew The Cananites language a diolect of the Hebrew tongue or rather one with the Hebrew tongue and this we may perceive by the names of the townes men and places which were imposed to them by the Cananites as Iericho Salem Kiriath-arba Kiriath-Sepher Beth-dagon so the names of men Melchizedeck Adonibezek Abimelech And if the Cananitish tongue had not beene all one with the Hebrew how could the Patriarches have kept conference with those in Canaan and made their Bargaines and Contracts with them this is cleare also by the example of Rahab who could speake to the Spyes and they understood her and so Ioshua to the Gibionites The Lord would have this tongue continued amongst the Cananites because the Hebrewes were shortly to inhabite that land and to converse with the Cananites for a while untill they had rooted them out There is some of the Old Testament written in the Some of the Old Testament written in the Chaldee tongue Chaldee tongue which hath great affiance with the Hebrew and some of it written in the Syrian dialect as Iob which the Idumeans used and it differed little from the Hebrew tongue but it differed much from the Syrian language now but more from Arabia Ismaelitica which the Turkes speake now in Asia and Africa There are some words found in the Old Testament which are Egyptian Gen. 41. 43. Some Phaenitian as Chabbul 1 King 9. 13. Some Persian words as Pur Esth 9. 24. and some moabitish There is one verse in Ieremy originally written in the One Verse in Ieremie originally written in the Chaldee tongue Chaldee tongue Ier. 10. 11. whereas all the rest of that prophesie is written in the Hebrew tongue The gods that have not made the heaven and earth even they shall perish from the earth and from under these heavens The reason why this verse was written in the Chaldee tongue was this because the Iewes now were to be carried to Babylon and when they should be sollicitated there to worship their gods they should answer them in their owne language cursed be your gods for they made neyther heaven nor earth That of Daniel and Ezra which is written in the Chaldee tongue was transcribed out of the roules and registers Something 's taken of the registers of the Chaldeans and insert in the Scriptures of the Chaldeans and insert in the bookes of God but that which the holy Ghost indited originally to Daniel and Ezra was written in the Hebrew tongue the rest was borrowed but out of their registers as first Nebuchad-nezzers dreames Dan. 2. So Nebuchad-nezzer setteth up a golden image Cap. 3. So Nebuchad-nezzers dreame Cap. 4. and Belshassers visions Cap. 5. all these were written in the Chaldee tongue the seventh Chapter is onely excepted it is written also in the Chaldee tongue although it was originally endited to Daniel because it is a more cleare exposition of the monarchies revealed before to Nebuchad-nezzer and Belshasser and set downe in their owne Registers in the Chaldee tongue but the eight Chapter and the rest are wholly written in the Hebrew tongue which were indited immediatly by God to Daniel and not transcribed out of their registers as the rest were So that part of Ezra which is written in the Chaldee tongue is but transcribed and written out of the decrees and letters of the Kings of Media and Persia from the eleventh verse of the fourth Chapter to the seventh Chapter The Chaldeans and Persians used to register and keepe a Chronicle of all their memorable deedes and what befell them and so of their visions and dreames and they caused to write them and interpret them so did the Persians Esth 9. 32. and Daniel wrote these visions in the Chaldee tongue and he set them downe for the good of the Church that they might understand that their conditions should be under the Heathish Kings The holy Ghost borrowed somethings first from Something 's in the Scriptures borrowed from the Heathen History the Poets and secondly from the history 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 These things which are borrowed from the Something 's in the Scripture borrowed from the Iewish History 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 ef 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 proveth out of Georgius See Scaliger Euseb Pag. 245. 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 Many names in the Scriptures which are not Hebrew names 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 Rahmag 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-zar-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 Pharu 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 Quest written There be two speciall notes whereby wee may discerne Answ this the first is Interpration and the second is Allusion First is Interpretation when the Spirit of God interpreteth a strange word into another tongue then the To know in what language a booke was written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Contracte not in Hebrew So Heb. 7. 2. Melchisedeck the King of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 gemelli 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 gemiâ—us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Salem first by interpretation King of righteousnesse and after that King of peace The word Melchesedeck which is one word for the understanding of the Graecising Iewes he divideth it in two and showeth in Greeke that Act. 13. 8. Elimas by interpretation Magus this word Magus is degenerate in a Greeke word therefore this booke was written in Greeke Salem signifieth peace and Zedek Iustitia righteousnesse as if yee 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Elegans Paranomasia apud Thâ—rgâ—mistoâ— inter Cabhal Cebhel that grace as Cabhal is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Cebhel is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cobal apud Tergumistos est caligare 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 where the words fall alike which will not fall Elegans paranomasia apua Syros inter tirghna tua 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Divido seco findo peeces So he inquired at the other under what tree he saw her he answered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vnder a Prime tree 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Serra divido seco 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 The Conclusion of this is the Old Testament was first written in Hebrew This was the first language Conclusion 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
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 but onely he set the bookes in order after Esdras wrote nothing of the Scriptures but onely set the bookes in order 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 Num. 21. 14. By this it cannot bee inferred that any canonicall Ans 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 and belonged nothing to the canon of the Scriptures Some things written by the Prophets not as they were Prophets 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 therefore the Hezekiah buried Salomons bookes of physick 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 so those servants copied out these Proverbes which were profitable Salomons Proverbs and Songs which were not profitable to the Church perished for the Church whereas the rest perished So Salomon wrote a thousand and five Songes of all which Songes the Lord made choyse but of one to be insert in the Canon which is called the Song of Songes or canticum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 est utriusque numeri quae vel quod 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 1 Chron. 29. 29 Now the acts of David the King first Object 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 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 Not onely the things which David did in Israel are Ans set downe in the booke of Samuels but also the things which he did abroad in other Countries as against Zoba King of Hadadezzar against the Moabites and against Tobh King of Hemath And where it is sayd over Hieron in Esa 13. 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 earth 2 Chro. 33 19. The prayer of Manasseh and how God Ob. 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 First we must know that there were many Prophets Answ who prophesied whose prophesies were never written as the prophesies of the children of the Prophets and the prophesies of those who prophesied from the Some
perpetuum amongst the Heathen why doe they then translate it For ever because Amos 8. 7. and 2 Sam. 2. 26. Lament 5. 20. the word Netzahh signifieth both Victory and Eternitie A third example Gen. 8. 21. Dixit ad cor suum dominus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Victoria Aeternitas but the Chaldee saith Bemeria 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which phrase the Evangelist Iohn followeth but this is not a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 phrase used amongst the Greekes A fourth example Give us this day our daily bread Matth. 6. 11. The Greeks say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Panem quotidianum but the Syriacke hath it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Crastinum panem that bread which may feede us to day and to morrow So Iam. 4. 6. The Lord exalteth the humble but according to the Hebrew and Syriacke phrase to Exalt is to lift up on the Crosse Ioh. 8. 28. When yee have lift up the Sonne of man or exalted the Sonne of man that is lifted him up on the Crosse These particular phrases used by the Seventy would be marked And besides these if we shall looke more nearely to the stile of the Scripture as to the simplicity of it then we The simplicity of the stile of the Scripture is admirable shall much more admire it 1 Cor. 2. 4. My preaching was not with inticing words of mans wisedome but in demonstration of the Spirit and of power Againe the Evidence of the stile the judgements of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 oculata fides cum qu◠ipse videt God are set downe so vively in the Scripture as if a man were looking on with his eyes this is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the Greekes as we may see in the deludge the overthrow of Sodome and the miracles in the Wilderdernesse set downe so clearely before us as if we had beene eye witnesses of them See a notable example Psal 7. 12. 13. By a borrowed kind of speech he setteth forth the judgements of God which were to over take the wicked as if we were looking on If he turne not he will whet his Sword he hath bent his bow and made it ready he hath also prepared for him the instruments of death he hath ordained his arrowes against the persecutors Eightly the Fulnesse of the speech The Greekes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 call this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wherein nothing is wanting neyther in the enumeration of the parts or explication of the causes or reciting of the circumstances for the holy The holy Ghost setteth downe all circumstances belonging to the purpose whereof hee intreateth Ghost setteth downe all the circumstances belonging to the purpose So the Apostle Rom. 1. describeth at large the vanity and impiety of the Gentiles And Rom. 2. the hypocrisie of the Iewes and Cap. 3. he maketh a full description of the corruptions of man reckoning up the parts There is none righteous no not one vers 10. There is none that understandeth there is none that seeketh after God vers 11. They are all gone out of the way they are altogether become unprofitable there is none that doth good no not one Vers 12. Their throate is an open Sepulcher with their tongues have they used deceit the poyson of Aspes is under their lippes Vers 13. Whose mouth is full of cursing and bitternesse Vers 14. Their feete is swift to shed blood Vers 15. Destruction and misery are in their wayes Vers 16. And the way of peace they have not knowne Vers 17. And there is no feare of the Lord before their eyes Vers 18. Ninthly the Shortnesse of the speech and here we cannot enough admire the fulnesse of the stile and the shortnesse of it that which Cicero sayd of Thucycides Every word of the Scripture carrieth a weight may here be applyed fitly Eum esse adeo plenum refertumque rebus ut prope verborum numerum numero rerum exaequet That every word carried a weight with it and therefore we may call it Laconica Scriptura Tenthly the Coherence all things in the Scriptures are fitly joyned and coupled together The Heathen All things in the Scripare fitly joyned sayd that there were three things unpossible Eripere Iovi fulmen Herculi clavam Homero versum to pull Iupiters Thunder-bolt out of his hand Hercules Club out of his hand and a verse from Homer for they thought that there was such a connexion betweene Homers verses that not one verse could be taken away without a great breach in the whole worke but this may bee much more sayd of the Scriptures of God which have such a dependance and connexion that if yee take away but one verse the whole shall be marred But it may be sayd that there are sentences which Ob. seeme not to cohere or agree fitly together Gen. 48. 7. And as for me when I came from Padan Rachel died by me in the Land of Canaan in the way when there was but yet a little way to come to Ephrath and I buried her there in the way of Ephrath the same is Bethlehem Vers 8. And Israel beheld Iosephs sonnes How doth this cohere with that which goeth before it would seeme that there is no dependance here They cohere well enough with the words going before for Iacob had adopted two of Iosephs children Ans How sentences in the Scripture seeming to disagree cohere very well then hee giveth the reason of this adoption in these words as if he should say whereas I might have had moe children by my first wife Rachel if shee had lived it is great reason that I supply this defect in her by placing some in sted of these children which she might have borne to me and I adopt those thy sonnes since she is dead The second place which seemeth to have no coherence with things going before Esa 39. 21. Take a lumpe of figges and lay it for a plaister unto the boyle and he shall recover vers 22. Ezekias also had sayd what is the signe that I shall goe up into the house of the Lord. What coherence is betwixt these words and the words going before There is a right coherence here and hee setteth downe that last which was first for brevities cause which is more at large set downe in the booke of the Kings and therefore Iunius translateth it well Vajomer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In plusquam perfecto Esay had sayd Ier. 40. 1. The word which came to Ieremiah from the Object Lord c. The words following seeme not to cohere with the former The beginning of the fortieth Chapter with the seventh Answ Verse of the fortiesecond Chapter and these things which are insert betweene them doe containe but the occasion of the prophesie to wit when Godoliah was killed the rest of the Iewes would have gone into Aegypt which Ieremiah forbiddeth them to doe And it came to passe ten dayes after Chap. 42. 7 c. This should be joyned
with the first Verse of the fortieth Chapter and all the rest should be included in a parenthesis As we have spoken of the stile of the Scripture in generall so let us observe the stile of some of the writers in particular Esayes stile differed much from the stile of Amos he being a Courtiour and he but a Neat-herd So the stile of Ezekiel differed from the stile of the rest of the Prophets he calleth himselfe The Sonne of man not because it is a Chaldee phrase but because of the excellent visions which he saw therefore he is called the Sonne of man that is an excellent man as Iesus Christ in the New Testament is called The Son of man that is an excellent man So this is peculiar to Iohn the Evangelist to call Christ the Sonne of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the Chaldees and the Talmud usually call him so Iohn opposed himselfe to Ebion and Cerinthus two Iewes who denyed the divinity of Christ wherefore he hath usually the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Ioh. 7. 5. which was frequent in the Chaldee paraphrast and read often by the Iewes So there are some things peculiar to Paul for hee useth some words according to the manner of the speech in Tarshish and Cilicia as Collos 2. 18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in their language signifieth insidiose alteri praeripere palmam So 1 Cor. 4. 3. Mans day according to the phrase of Tarshish is put for the time of judgement because they had some appointed times for judgement The Conclusion of this is here we may admire the Conclusion wisedome of God who gave most excellent gifts to his Secretaries for the edification of his Church Moses was a man of a slow speech and of a slow tongue and Aaron God gave excellent gifts to his Secretaries for the good of his Church must be his spokesman Exod. 4. Yet Moyses was mighty in words and deeds Act. 7. 22. It is sayd of Paul that his bodily presence was weake but his letters were weighty 2 Cor. 10. 11. By his preaching he converted many from Ierusalem to Illiricum Rom. 15. 19. but by his letters hee converted moe both in Europe Africa and Asia such Paul converted moe by his writing than by his preaching was the majesty and grace in his writing that they acknowledged it to be from the Lord. EXERCITAT XII That the Hebrew Text is not corrupted Psal 119. 140. Thy word is very pure therefore thy servant loveth it THe Church of Rome that they may advance the authority of the vulgar Latine translation which they The Church of Rome maketh the vulgar Latin translation to be canonicall have made canonicall doe labour to disgrace the originall Text the Hebrew and Greeke holding that they are corrupt in many things Master Iames Gordon our Country man observeth Controvers 1. Gordonij cap. 9. foure distinct periods of time The first period he maketh to bee the Iewes Synagogue before Christ came in the flesh he granteth that all this time the Hebrew Text was not corrupted by the Iewes The second period of time he maketh to be from the ascension of Christ untill the dayes of Hierome and Augustine and he saith that in this second period the Iewes went about to corrupt the translation of the Seventy because the Christians then began to use arguments taken out of that translation against them as Iustine Martyr testifieth writing against Tripho The third period he maketh to be after the death of Saint Hierome untill the time that the Talmud was composed and set together and then he saith there arose great contention betwixt the Orientall and Occidentall Iewes the Orientall Iewes were those who dwelt upon the East side of Euphrates in Babylon Media Persia those What Iewes were called orientall and what occidentall Peter called the Church at Babylon 1 Pet. 5. 13. The Occidentall Iewes were those to whom he wrote Scattered abroad in Pontus Galatia Cappadocia Asia and Bithynia 1 Pet. 1. 1. because of the diversity of their reading and corruptions in the Text. He saith that the Iewes met at Tiberias Anno 508. and there set downe the Points and made their Masora to obviat this that no more corruption should enter into the Text. The fourth period he maketh to be after the Iewes had met at Tiberias they decreed that none should use any copy but such as were corrected by the Masoreth and so from this time he freeth the Text from corruption but hee laboureth much to prove that the Hebrew Text was corrupt before and that 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 to whom The Oracles of God were committed The Iewes kept faithfull the booke of God without corruption 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 infideles ut testarentur Scripturas esse veras The unbeleeving Iewes were scattered through the world that they might testifie the Scriptures to be true and shall wee thinke that the Iewes would have corrupted the Text The Iewes numbred the Verses Words and Letters of the Bible 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 The superstitious Iewes at this day are so carefull to They would write no language but in Hebrew letters 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 Hebrew words Vide Guiliel Scâ—ickardum de jure regio 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 Some Bellarm. lib. 2. Cap. 2. De verbo dei men will say that the Hebrew Text was corrupted after the dayes of Saint
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 but the Hebrew as we may see by the difference of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hebrae the Letters in the margent here hence we may gather that this Samaritan letter was abolished in Christs 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Samarit time and therefore wee ought neyther to imbrace the copie nor the Characters as authenticke or originall The Conclusion of this is If the light that is in the Conclusion 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 how great were the darkenesse of the body God hath Conjuncta instrumenta Instrumenta gratiae conjuncta remota 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 And thirdly when it wanteth accidentall ornaments When Defectus partis essentialis partis integratis ornamenti accidentalis 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 There is no booke in the Scripture that wanteth any No booke in the Scripture wanteth any essentiall part essentiall part for the Law and the Gospel which are essentiall parts are found in every booke Secondly the Scripture wanteth no integrall part Vide Iunium in Iudam and Perkins reformed Catholike 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 Great was the care which the Lord had to preserve Gods care in preserving the Scriptures 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 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 and to make them plaine Habak 2. 2. Esay 8. 1. and the Seventy read it to be graven 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vocant Graeci 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 Fourthly when any booke which was necessary for Bookes necessary for the Church albeit lost yet they were found againe 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 a new 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 yet as Hierome and Basil observe well it was a speciall providence of God that The Israelites kept the musicall instruments in the captivity to put them in minde of the worship of God 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
prophesies of the Prophets were not written 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 many things which Something 's written by the Prophets profitable for the Church then but not profitable now 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 The bookes of Emperours Conclusion 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 vnderstand 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 vaijkreu 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 Shecel Apponentes 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 The first reason is taken from the Samaritan Character The Iewes acknowledge that the letters of the law Reason 5 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 The second reason is taken from the first exemplar Reason 2 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 The third reason is taken from the names of the Reason 3 Points and Accents which are Chaldee names therefore they were imposed after the captivity But they who maintaine that the Poynts were from Object 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 As the Moneths were from the beginning and had Answ 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 The fourth reason is taken from the translation of the Reason 4 Seventy for when the Seventy read the Hebrew Text wanting the Points they differed very farre from the Hebrew in many things The difference of their reading arose from this because the Hebrew Text wanted 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 baculus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lâ—ctus the Poynts Example Gen. 47. 31. and Israel bowed himselfe gnal rosh hamitta upon bis beds head But the Apostle followeth the translation of the Seventy translating it He bowed upon the top of his rod Heb. 11. 21. So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Volumen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 caput cranium Psal 40. 7. for Megilla the Seventy read gilgoleth in capite libri for in volumine libri because they wanted the Points and the Apostle followed this reading The fift reason is taken from Ketibh volo keri when Reason 5 the words are written one way and read another This 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 diversity of reading and writing arose because the letters wanted the Points from the beginning this made them to reade one way and write another way The Chaldee Arabian and Assyrian language which Reason 6 are but daughters proceeding from the Hebrew tongue have no Points therefore it is not probable that the Hebrew Text had Points from the beginning The seventh reason is taken out of the Talmud They Reason 7 write that Ioab killed his master because he taught him to read Zacar Masculus for Zecer Memoria and so made 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 masculus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 memoria him to spare the females of the Amalekites whereas hee should have blotted out their memorie and killed them all Now if the points had beene from the beginning then Ioabs master could not have taught him to have read Zacar for Zecer The Points were not from the beginning then but found out afterwards by the Masorath There were three sorts of teachers amongst the Iewes The first was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who gathered the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vel traditions of the Fathers together such were the Pharisees The second were the Sopherim afterwards called the Masoreth these observed the letters and words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the reading The third sort were the Midroseth the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cabbalists who expounded the Scriptures allegorically The Scribes were from Moyses time who taught the people to reade the Law because the Law wanted the Points and Christ calleth these The
devotion The third thing to be considered in a translation is A Translator must take heed ex quo in quod vertit what a Translator should observe and what hee should eschew in his translation A Translator must observe Ex quo vertit in quod vertit or Terminus a quo terminus ad quem and he must consider first the sense and then the words he must looke first to the sense and see that he carry it with him and next to the words and Simile even as Merchants when they sell their wares they He must have the worth of the words in his translation looke for the worth of their wares in Money So should a Translator in his translation see that hee have the worth or meaning of the sense in his Translation hee must consider first the aptnesse of the phrase into which he is to translate it and hee is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Translator should consider the aptnesse of the phrase servilly to follow it Example the Hebrew saith I will multiply thy seede as the sand upon the lippe of the Sea Gen. 22. 17. But our language saith upon the Sea shoare So the Hebrew saith we must not eate with common hands but we say with unwashen hands now in this metaphrase changing one phrase into another the Translator must take good heede Secondly where the sense beareth it a Translator may A Translatour may adde a word where the sense beareth it adde a word without any hurt to the Text. The originall Text it selfe affecteth sometime more brevity and in other places supplyeth this brevity As 2 Sam. 6. 6. Vzzia put fourth to the Arke it is expounded more at large 1 Chron. 13. 9. He put forth his hand to the Arke So 2 Chron. 10. 9. is expounded by 2 Chron. 13. 9. At more length The holy Ghost addeth a word for illustation where the sense beareth it Deut. 27. 26. Cursed be hee that confirmeth not all the words of this Law to doe them But the Apostle Galat. 3. 10. Cursed is every one that continueth not in all things which are written in the booke of the Law to doe them So a Translator may adde a word for illustration when the sense beareth it Gen. 3. Hast thou eaten of the tree of which I forbad thee to eate the Seventy adde Hast thou eaten of the tree which I onely forbad thee to eate When Christ Mark 5. 4. interpreteth tabitha kumi Quest arise daughter how addeth hee here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tibi dico He doth not this as an interpreter but to show the power and authority of him who speaketh and therefore Answ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 should be in a parenthesis A Translator must adde nothing of his owne in his A Translater must not adde of his owne to the text translation Exod. 16. 15. The vulgar translation addeth something which is not in the originall when the children of Israel saw it they sayd one to another what is this These words what is this are not the words of the holy Ghost for Man signifieth prepared or ready and therefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 interrogat apud Chaldaeos sed non apud Hebraeos it should be interpreted this is ready or prepared meate So Exod. 12. 11. they translate Phase id est transitus it should not be translated id est transitus but transitus it is the Lords Passeover A Translator must not affect 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is newnesse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is an affecting of new words of words those doe contrary to that of Salomon Prov. 22. 28. Remove not the ancient markes which thy fathers have set This was the fault of Castalio who translated Sequester for Mediator Genius for Angelus Infundere for Baptizare Histrio for Hypocrita Respublica for Ecclesia When the matter requireth a new word may be used in a translation and such We are not so bound to words but when the matter requireth a new word may be used Nicephorus telleth of Spiridion when hee heard the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 read for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he rose and went out of the Church in a chafe so another could not abide Cucurbita for Hedera Ionas 4. 6. Esa 45. 9. Woe be to him that striveth with his Maker let the potsheard strive with the potsheards of the earth Hierome hath it testa de Samijs he translated it terra Samiae there is not such a word in the originall neyther were these vasa Samiae in use in the dayes of the Prophet yet because these vessels 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is hee who hunteth for strange words that is not in use were in use in his time hee useth it in his translation neyther can he be thought to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a hunter of new words for this So Nahum 3. 8. Art thou better than No. But Hierome translateth it art thou better than Alexandria because in his time No was called Alexandria being built anew by Alexander A Translatour must not use a great circuite of words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pigmenta oratoria the flowing speeches of Orators or the floorishing speeches of Rhetoricke in his translation for as men pouring wine out of one Vessel into another take heede that the vent bee not too Simile great for then the wine would corrupt So the Translatour if he take too much liberty to himselfe he may corrupt the sense Words that are transeunt passing and received in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all languages should not be translated as Sabbath Amen Halleluia Hosanua So Iam. 5. 4. and the cryes of them which have reaped are entred into the eares of the Lord of Sabbath For as some sort of coine passeth in all countries Simile so doe some words Secondly some words which come not originally from the Hebrew but from the Greeke yet they should be kept still untranslated as Phylacterie Tetrach and such There are many Latine words which are made Many Latine words made Greeke in the new Testament Greeke in the New Testament and these are to bee translated For as Daniel borrowed some words from the Ionians who dwelt in Asia minor and made Chaldee words of them as sabucha from sambucha an instrument which they played upon Angaria a Persicke word made Greeke Matth. 5. 41. So Gazophylacium all these Latin words which are made Greeke should be translated should be translated So the Latine words which are made Greeke should bee translated as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Census Matth. 17. 25. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Centurio quadrans 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Matth. 5. 26. So Colonia 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Act. 16. 12. So custodia 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Matth. 26. So Legio linteum Macellum membrana modius praetorium 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Matth. 27. sudarium Luk. 19. 20. Spiculator Matth. 6. 27. Semieinctum Act. 19. 12. and
Whittakerum lib. 1. cap. 2. pag. â—37 translation but was assisted by the holy Spirit that hee could not erre yet hee was a Iew and an enemy to Christ Serrarius saith he who translated the Vulgar Latine had but the generall concurse of the Spirit of Serrarius in Prolegom bibliac Pag. 110. God as the rest of the servants of God had but was not infallibly directed by the Spirit in his translation And Iohannes Dreido proposit 3. 4. and Andradius fol. 255. and Bellarmin Lib. 2. 11. admittimus eum interpretem fuisse sed non vatem and yet some of them hold that he erred not in the versions which the Church approved afterward Againe wee may demande of them whether will they preferre the Vulgar translation to the Hebrew and Greeke The grosser of the Papists are not ashamed to preferre it to them both and they say wee have no neede to have recourse to the originall to try whether it be Authenticke or not the Vulgar Latine being now established by the Councill And Ludovicus a Tena saith although the books in the originall both Hebrew and In Isagoge ad Scripturam lib. 1. diff 6 sect 1. Greeke were not corrupted yet seeing they have words of diverse significations which the Church hath not approved or rejected therefore wee are to hold that the Vulgar Latine is Authenticke onely because the Church hath concluded it to be so And Osorius saith if we should grant that the Interpreter Osorius Instit Moral Lib. 8. Cap. 3. might have erred in his versions yet the Church cannot erre in approving his Version The Moderne Papists preferre it not simply to the Hebrew and Greeke as Gretserus saith Sufficit aequatio non praelatio But they say that they will not have their translation examined and tryed by the Hebrew and Greeke for how know we say they that these Copies which we have now agree with the first originall Copie we have the judgement of the Church concerning this translation but not concerning the Hebrew and Greeke But if it bee in the Churches power to make a translation or to authorize it why will they not authorize the Hebrew and Greeke rather than the Vulgar Latine translation And if they inact the Vulgar Latine to be Authenticke and the onely rule to decide controversies what shall become of all the Churches in the East that understand not the Latine shall they under the paine of a curse receive this translation When the Vulgar translation was concluded in the Councill of Trent onely to be the Authenticke translation in their Disputations Sermons and Conferences Some opposed against this and said that it was a hard thing for the Church to judge that onely to bee Authenticke which one man had done And Aloysius Catenaas sayd that no man could know what a Version meant but by the Originall and he alledged for himselfe Cajetans authority in the Councill who being Legate for the Pope in Germanie Anno 1523. was wont to say that the onely remedy to refell Heretickes was to understand the literall sense out of the originall tongues and he sayd now that the Cardinall would spend the rest of his dayes in studying of the tongues that hee might bee the more fit to convince the Heretickes which he did and he gave himselfe to this studie eleven yeares before he dyed Againe there was much contention among them concerning the meaning of this Canon made in the Councill of Trent whether this translation was the judge in matters of faith or manners onely or was it so strictly to be taken that it failed not one jote and that Mathematice it was so perfect and not Moraliter onely Andreas vega who was present at the Councill of Trent holden under Pope Paul the third saith when the Tridentine Fathers call the vulgar Latine translation the Authenticke translation they meane no other thing but this that it was not corrupted with errours and that it might bee safely read and used to a mans salvation and he concludeth that the authority which the Councill gave to this translation is not to be taken infinitivè but definitivè with certaine limitations But if this was the meaning of the Councill that the faithfull might safely read it because there was no danger of errour then what authority or prerogative had this version by the Councill above that translation of Pagnine for the Doctors of Lovan by the approbation of the Pope put the translation of Pagnine with the Hebrew Text. But the former Catholickes say that hee who translated the Hebrew into the Vulgar Latine was not an Interpreter but a Prophet but how commeth it that others say now that this Interpreter might erre although not grossely that he might erre not in fide moralibus but in lesser matters and so they will have the Councill to be understood but they of old sayd plainely that in every thing this translation was Authenticke Lastly when wee demand of them whether the Church may make a new Version yet or not or mend that which is alreadie done Gretserus who taketh the defence of Bellarmine against Whittaker denyeth that Lib. 2. cap. 10. pag. 540. there can be any thing added to this translation or be In Prolegom bibli made more perfect But Serrarius holdeth that this Version may be yet helped and that it is not come yet to such a perfection but that it may grow to a greater if the Church would condescend The translation of the Seventy although the Apostles themselves followed it in many things yet it was never holden to be Originall and Divine by the Church neyther were the Churches commanded to receive it under the paine of a curse Hierome marketh in his Preface upon the first of the Chronicles that the Churches of Alexandria in Egypt followed the Translation of Hesychius which was a translation set forth after the Seventies translation rather then the translation of the Seventy but froÌ„ Constantinople to Antioche they followed the translation of Lucian the Martyr but the Churches of Palestina which lay betwixt these two followed Origens Hexapla And so he saith the whole world was divided into these three then what great presumption is it in the Church of Rome to make the Vulgar Latine Authenticke and Originall and to injoyne it to be read in all the Churches Franciscus Ximenius Cardinal of Toledo in his Preface before the Bible set out at Complutum in Spaine saith that he set the Vulgar Latine betwixt the Hebrew and the Greeke as Christ was set betwixt two Theeves is not this a fine comparison to preferre the Vulgar Latine to the Hebrew and Greeke The Syriack translation was first translated into Latine by Guido Fabricius and afterwards by Tremellius Genebrard and Serarius taking occasion upon this translation charged Tremellius with great forgerie First that he tooke away all the Titles from the Epistles but this was no forgerie for neyther the Superscriptions nor the Subscriptions are any part of the Canonicall Scripture as
joyned in one booke The Conclusion of this is First the Lord hath summed Conclusion up all that he requireth of us in one word Love Rom. 13 10. Love is the fulfilling of the Law Then hee hath enlarged this word in two Mat. 22. 37. Thou shalt love the Lord thy God with all thine heart and thou shalt love thy Neighbour as thy selfe Thirdly hee hath enlarged these two into ten words Deut. 10. 4. And hee wrote on the Tables the ten words Fourthly hee hath enlarged them into Moses and the Prophets Mat. 22. 40. On these two Commandements hang all the Law and the Prophets 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pendent even as wee hang a thing upon a Naile Esay 22. 23. So the Law and the Prophets hang upon these two EXERCITAT XVII Of the Division of the Psalmes Act. 13. 33. As it is also written in the second Psalme Thou art my Sonne this day have I begotten thee THe Psalmes are divided in five bookes as the five Bookes of Moses and the five Bookes joyned together called Quinque volumina as Canticles Ruth Lamentations Ecclesiastes and Esther The first booke of the Psalmes endeth with the 41. Psalme The second endeth with the 72 Psalme The third with the 89. The fourth with the 106. The fift with the 150. Psalme and these bookes end with the same words Baruch Iehova Elohe Iisrael mehagnolam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vegnad hagnolam Amen veamen Blessed bee the Lord God of Israel from Everlasting to Everlasting Amen Amen Psal 41. 13. so the rest of the bookes for the most part end thus And hence wee may gather that this verse was added by him who set the Psalmes in order and not by those who wrote the rest of the Psalmes This may appeare by the conclusion of Davids Psalme of thankesgiving 1 Chro. 16. 36. That they have borrowed their conclusion at the end of every booke from the conclusion of this Psalme The first two bookes were written by David and they David wrote the first two bookes of the Psalmes and set them in order end thus So end the Prayers of David the Sonne of lesse Psal 27. 30. That is here end the Psalmes which were both written and set in order by David The other three bookes were written by diverse Authors as by David Asaph the sonnes of Korah Ieduthun Moses Heman the Ezrite and when the writer of the Psalme is not set downe the Iewes hold that hee who wrote the former wrote that Psalme also Asaph wrote thirteene Psalmes Leasaph Lamed is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 somtimes a note of the genitive case and sometimes of the Dative case and therefore some have interpreted 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aliquando est nota Genâ—tâ—vâ— aliquando Dativi the word Mizmor leasaph a Psalme dedicat to Asaph to be sung be him but it should be Translated a Psalme of Asaph for Asaph was a Prophet 2 Chron. 29. 30. Moreover Hezekiah and the Princes commanded the Levites to sing praises unto the Lord with the words of David and Asaph the Seer And the style of Asaph is harder then the Style of David The second who wrote these Psalmes were the Sonnes of Korah and they wrote ten in number the The sonne of Korah wrote some of the Psalmes posteritie of Korah died not in the rebellion with their Father Num. 26. 11. Some of his posteritie wrote before the captivitie and foretold of the captivitie as the Psal 73. 74. And some of them when they were in the captivitie So some when they were returning from the captivitie as 66. Some after they were returned as 85. and 147. So Moses wrote a Psalme of the shortnesse of the life of man this Psalme was written when they were Moyses wrote a Psalme in the Wildernesse and yet it was not registred in the Canon till after the captivitie Thus we see the watchfull eye of God that had a care to preserve these bookes which were to bee insert in the Canon that none of them should perish So these Psalmes which were written by Ieduthun Ieduthun and Ethan wrote some of the Psalmes and by Ethan the Ezrite who were of the posterity of the Levites The Levites dutie was to teach the People and so the Lord made those Levites teachers of the people by their songs Of the inscriptions of the Psalmes THe Psalmes generally are intituled Tebilim praises because the most of them are songes of prayse therefore the whole are so called The generall inscription of the Psalmes is Tehilim The particular Inscriptions of them are eyther easily understood or hardly to be understood at all The inscriptions easie to bee understood are these First Lamnatzeahh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the chiefe Musitian The singers were divided into so many orders and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 every one sang according to their courses and when it befell the chiefe Musitian to sing then he caused to sing this Psalme committed to him The next title is Maschil a Psalme for instruction These were Psalmes which David made out of his owne experience Peter when thou art converted strengthen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thy brethren these were called Psalmi didascalici The third was Michtam Aurei Psalmi golden Luk. 22. 32 Psalmes all the Word of God is like fine gold Psal 119. And yet these Psalmes are called Golden Psalmes because there is some speciall and choyse matter in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 them so all the word of God is faithfull all to bee trusted yet Paul saith Fidus est hic sermo This is a faithfull saying 2 Tim. 1. 15. Having some notable things in it and as all the Ring is Gold yet the Diamond is the most excellent So although all the Word of God be excellent yet these are most excellent So some are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 intituled lehazcir Ad recordanduÌ„ to bring to remembrance as 38. 70. because they were made in remeÌ„brance 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of some notable deliverance or of some great benefit Fourthly some are called Psalmes of degrees 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 When they brought the Arke from Davids house Psalmes which they sang when they carried the Arke out of the house of David to the Temple into the Temple they sang Psal 119. by the way it beginneth with these words Beaâ—i immaculati in via and intreateth especially of the Law of the Lord and there is not a verse in it except onely the 122. verse In omnibus versibus Psalmi 119. dempto versâ—â— 122. vna harum vndecem vocum invenitur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which hath not some epithet of the Law of God in it as his Iudgements his Word his Statutes his Lawes his Testimonies his Commandements his Precepts his Covenant c And when they entred into the Court of the Gentiles with the Arke they sang the last part of this Psal 119. When they went further to the Court of the
letters of the Alphabet are wanting for the Lord fitted these letters to the matter onely and not the matter to the lerters and because the holy Ghost hath not set downe the matter here therefore the Letter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is left out but not this wayes because the Letter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is wanting here therefore the matter is wanting The five last Psalmes begin with Halleluia and end with it because they are the conclusion and summe of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the whole praises of God So the Church in the revelation concludeth after the victory with the same words Reve. 19. 1. Alleluia salvation and glory and honour and power unto the Lord our God The Conclusion of this is the Psalmes are generally Conclusion intituled Tehilim praises from the most excellent part of them Therefore our chiefe care should bee to praise God here in this life and then in the life to come we shall sing the song of Moyses the servant of God and the song of the Lambe Reve. 15. 3. EXERCITAT XVIII Of the division of the Law and the Prophets in parashoth and haphtaroth Act. 15. 21. For Moyses of old time had in every City them that preach him being read in their Synagogues every Sabbath day THe Scriptures were not divided into Chapters as we have them now divided therefore the Iewes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 say that the whole Law is Instar vnius pesuk that is but as one verse The Old Testament was divided into parashoth and Haphtaroth this division into parashoth was most ancient Act. 8. 32. The place of Scripture which he read was this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Greeke it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Section and the Syriacke calleth it pasuka They distinguished not these parashoth and haphtaroth by numbers as we doe our Chapters they sayd not the first parashah the second parashah but they distinguish them by the first words of the Section as the first parashah is called Bereshith the second Elle toledoth Noah c. They used to divide and distinguish these great parashoth and haphtaroth three wayes First they distinguished them with three great P P P. Secondly they distinguished 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 them with three great Samechs as Gen 20. 10. these Samechs or Semuchoth make not so great a distinction as when they are distinguished by three great P P P for there is some coherence when they are distinguished 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by Samech with that which goeth before So in the particular parashoth when yee see them distinguished by parashah or by Semuchah but onely with great letters as Gen. 32. 2. this word vaijshlahh beginneth the parashah in great letters 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ioh. 7. 37. In the last day that great day of the feast Iesus stood and cryed saying c. This was the eight day of the feast of the Tabernacles and it is called the great Sabbath This day they kept Festum laetitiae legis The They read three sections upon the eight day of the feast of tabernacles when the Law was ended feast of joy because they ended the reading of the Law that day and the next Sabbath they called it Sabbath bereshith because they began to reade the booke of Genesis againe And yee shall see that this day they read three Haphtaroth or Sections the first was haphtaroth elle pekudi lejom sheni shel Succoth and it began 1 King 7. 51. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So was ended all the words which King Salomon made c. And that day Salomon stood up and blessed the people So the true Salomon Iesus Christ blessed the people In that great and last day of the feast The second haphtarah which was read this day was Iosh 1. haphtaroth shimhhath torah Sectio laetitiae legis because the Law was ended and Ioshua began the Prophets The third 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 parashah which they read was Malac. 3. Haphtaroth sabbath hagadol and it ended thus Behold I will send you Eliah the Prophet and so they joyned the last Section 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the Law and the last Section of the Prophets both together and it was in this day that Iesus Christ stood up and spake to them the true Salomon the true Ioshua the end of the Law and the Prophets And whereas the Iewes on this day delighted themselves much with banqueting and drinke Iesus Christ calleth all those to him who thirst and he promiseth to refresh them If any man thirst let him come unto me and drinke Scaliger holdeth that the Apostle Coloss 2. 16. Let no man Iudge you 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in part◠Sabbathi signifieth that which the Hebrewes call Parashah and which In Elencho trihaeres cap. 21. pag. 217. the Talmud calleth Perek or Chelek or which the Greekes call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but the Apostle meaneth onely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here that he would not have the Iewes to condemne the Colossians for not observing their Iewish Sabbaths as he would have the Gentiles to abstaine from things strangled and blood Act. 15. 29. That they might not give offence to the weake Iewes The 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 at the signe 54. for that which we call a Chapter they call a signe Sing yee barren The reading of Moyses and the Prophets more ancient than Antiochus 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 divided it in fifty They read the whole Law in their Synagogues once in the yeere 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 Impraegnatus was that which wee call Leape yeare and it had fifty three weekes in this yeere they divided one Parashah in two parts and so they ended the reading Annus impragnatus embolimaeus of the Law within the yeare When it was Annus Aequabilis then it had but