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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
book_n	david_n	king_n	samuel_n	1,895	5	9.9973	5	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A14907	Exercitations divine Containing diverse questions and solutions for the right understanding of the Scriptures. Proving the necessitie, majestie, integritie, perspicuitie, and sense thereof. As also shewing the singular prerogatiues wherewith the Lord indued those whom he appointed to bee the pen-men of them. Together with the excellencie and use of divinitie above all humane sciences. All which are cleared out of the Hebrew, and Greeke, the two originall languages in which the Scriptures were first written, by comparing them with the Samaritane, Chaldie, and Syriack copies, and with the Greeke interpretors, and vulgar Latine translation. By Iohn Weemse, of Lathocker in Scotland, preacher of Christs Gospell.	Weemes, John, 1579?-1636.	1632 (1632)	STC 25212; ESTC S119565	155,578	222

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

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 τ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 176 υ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 No●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

these Paraphrases cleare the Text then Paraphrases where they cleare the Text are to be used we are to make use of them Example Gen. 2. 24. He shall leave father and mother and cleave unto his wife Onkelos paraphraseth it thus he shall leave Domum cubilis where the Paraphrast alludeth to the ancient custome of the Iewes for the children lay in their fathers chamber before they were maried Luk. 11. 7. My children are with me in bed Example 2. Gen. 12. 5. And Abraham tooke all the soules which he had got in Charan Onkelos paraphraseth it thus Omnes animas quas subjecerat legi Example 3. Gen 49. Ruben excellens munere dignitate Onkelos paraphraseth it thus Excellens principatu Sacerdotio for hee that was the first borne at the first was both the Prince and the Priest in the Family Example 4. Gen. 49 27. Beniamin a ravening woolfe he shall eate the prey in the morning and shall divide the spoyle at night The Paraphrast paraphraseth it thus In his possession shall the Sanctuary bee built morning and evening shall the Priests offer their offerings and in the evening shall they divide the rest of the portion which is left of the sanctified things Of interpretation of Scripture THe third outward meane whereby the Lord maketh the Scripture cleare to his Church is Interpretation and this is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This Interpretation of the Scriptures maketh the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 people to understand them for when the Scriptures are not interpreted they are like a Nut not broken The Scriptures not being interpreted to the people are like a Nut not broken When Gideon heard the dreame and the interpretation of of it Iud. 7. 15. In the Hebrew it is Veshibhro the breaking of it a speech borrowed from the breaking of a Nut for as we breake the shell that wee may get the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Kernell So the Scriptures must bee broken for the people and cut up for their understanding It was the manner of the Iewes in their Synagogues after that the Law and the Prophets were read to Interpret the scriptures Act. 13. 15. And after the reading of the Law and Prophets the rulers of the Synagogue sent unto them saying ye men and brethren if ye have any word of exhortation for the people say on And therefore the Synagogue was called Beth midresh Domus expositionis we see the practise of this Nehem. 8. 8. Legerunt cùm 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 appositione intellectus They read the Law clearely to the people and caused them to understand those things which were read this was the fruite of their interpretation So they did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Act. 16. 10. Conferre places with places The giving of the sense here is more than to give the grammaticall interpretation of the words they gave the sense and the spirituall meaning of them when they preached Noah was a Preacher of righteousnesse 2 Pet. 2. 5. The Church is not onely the keeper of the Scriptures but also an Interpreter of them This word Kara signifieth both to Reade and to Promulgate Esay 29. 12. 61. 12. Zach. 7 7. Act. 10. 20. So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Legit Proclamavit Mikra which signifieth Reading signifieth also an Assembly or Convocation to teach us that the holy Scriptures 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Convocatio Scripturo sacra ought to bee read in the congregation and holy assemblies and ought likewise to be expounded The conclusion of this is The Lord useth so many meanes to make the Scripture cleare to the people and yet the Church of Rome goeth about to stoppe these Fountaines of living waters that the people may not drinke of them As the Spies raised a slander upon the Land of Canaan saying that it was unpossible to be won so doe they slander the Scriptures of God with obscurities and say that it is impossible for the people to understand them EXERCITAT XVI Of the division of the Scriptures They have Moses and the Prophets Luc. 16. 29. THe scriptures are divided into the old and New Testament The old Testament againe is divided into Moses and the Prophets and sometimes the Law is put for the whole old Testament Rom. 3. So Ioh. 7. 49. Esay 2. 3. And sometimes the Psalmes are called the Law Ioh. 15. 25. That the word might be fulfilled which is written in their Law they hated me without a cause So the Prophets are called the Law 1 Cor. 14. 21 In the Law it is written Moses is divided into Hammitzua Commandements Chukkim statutes and Mishpatim judgements that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pentateuchus in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is in Morall Precepts Ceremoniall and Iudiciall The Iewes againe divide the old Testament into the Law the Prophets and Cetubhim which the Greekes call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 holy writings all the Scriptures are holy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 propheta priores 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 posteriores writings but usually these that were not confirmed by Vrim and Thummim are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Prophets are divided in Rishonim Acharonim the former and the Latter the former Prophets are Ioshua Iudges 1 Samuel 2 Samuel 1 Kings and 2 Kings They are called the former Prophets because they intreat of the historie past and present Act. 3. 24. Yea and all the Prophets from Samuel and those that follow after Samuel is sayd to be the first of the Prophets therefore Iere. 15. 1. Though Moses and Samuel stood before me Samuel is the first of the Prophets then it is most probable that he wrote the bookes of Ioshua and Iudges Ioshua is the first in order of the Prophets therefore the Haptorath which is set upon it is called Haphtorah laetitiae legis They were glad when they ended the Law and began the Prophets But Samuel seemeth to bee the writer of this booke Others call them the first Prophets because they saw the first Temple and they call them the latter Prophets because they prophesied in the time of the second Temple as Haggai Malachi Zacharie But they are all rather to bee called Acharonim latter Prophets because they foretell things to come and they are divided into the great Prophets and into the small The great Prophets are Isaiah Ieremiah Ezekiel and Daniel The latter Prophets are called Teresar pro Tere gnasar 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pro 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 duodecem that is two and ten and the Greekes called them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 There is a Testimonie cited by Matthew cap. 2. 23. That it might be fulfilled which was spoken by the Prophets This Testimonie is found but in one of the Small prophets yet it is said to bee spoken by the Prophets and they gave this to be the reason 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because all these Twelve small Prophets were

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 Gen●t●v● 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 recordandū to bring to remembrance as 38. 70. because they were made in remēbrance 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 Bea●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 vers●● 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

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 they were Answ 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 Object one Scripture then one Example 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 but as Ans 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 The conclusion of this is There is but one literall sense and meaning of every scripture So should men Conclusion have but one sense and meaning in their minds and not a dowble meaning as the equivocating Iesuites have Quisquis haec legit vbi pariter certus est pergat mecum August de trin lib. 1. cap. 3. vbi pariter haesitat quaerat 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 Pag. 41. Nascuini 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. We see not our Object 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 jmages 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 Caari sicut leo for Caaru foderunt but R. Iacob Ben Chaijm sheweth that this reading is but late for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pro 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In calce bibliorum Rabbinorum 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