the King when he should sit upon the Throne of his kingdome to write a Copie of this Law Deut. 17.18 and the Iewes adde further that he was bound to write out two copies one which he should keepe in his treasurie and another which he should carry about with him and they say moreover if Printing had beene found out then yet hee was bound to write them out with his owne hand Thirdly the Lord commanded the Prophets to write their visions upon Tables 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vocant Graeci and to make them plaine Habak 2.2 Esay 8.1 and the Seventy read it to be graven upon the bush tree which is a sort of wood that corrupteth not and it will preserve that which is written upon it and it were to the worlds end Bookes necessary for the Church albeit lost yet they were found againe Fourthly when any booke which was necessary for the use of the Church was lost the Lord had a care that that booke should be found againe as the booke of the law found by Hilkiah 2 King 22.8 Or the Lord endited it anew againe when it was lost as when Iehojakim cut the roule of the lamentations of Ieremie yet the Lord inspired him a new againe to indite this booke to his Scribe Baruch Iere. 36.32 because he thought it necessary still for the Church therefore he would not have it to perish Fiftly in that generall destruction which the Babylonians made at Ierusalem burning their houses and robbing them of their goods The Israelites kept the musicall instruments in the captivity to put them in minde of the worship of God yet as Hierome and Basil observe well it was a speciall providence of God that they should leave to those captives their instruments of Musicke wherewith they used to serve God in the Temple that they might preserve some memorie of their former worship they brought these instruments to Babel with them Psal 137.2 we hung our harpes on willowes If the Lord had such a care of these instruments to have them preserved for his praise much more care had he to have the Scriptures preserved which taught them to worship and he who had a particular care of the parts of the Scripture before it was compleate and numbreth the haires of our heads Matth. 10.30 and the starres of the heavens Psal 147.4 will he not have a speciall care that none of these Bookes should perish which are canonicall That fable of Esdras then is to be rejected lib. 4. The fable of Esdras rejected cap. 4.23 So cap. 14.21 to the 24. verse he sheweth how the booke of God was lost in the Captivity and that Esdras the Scribe by holy inspiration wrote it all anew againe but this is false see we not how Daniel read out of the prophesie of Ieremie how long the captivitie should last Dan. 2.9 The booke of God then was not lost in the captivity and written anew againe by Esdras Esdras wrote nothing of the Scriptures but onely set the bookes in order but onely he set the bookes in order after the captivity nihil ad 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fecit sed ad 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hee did nothing in correcting the booke of God but onely set it downe in order But we reade often times in the Scriptures of many Bookes wanting now which were extant before as the Bookes of the battels of the Lord Ans Num. 21.14 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 By this it cannot bee inferred that any canonicall booke is perished for this word Sepher signifieth a relation as well by word as by write Secondly although wee grant that it was a written booke yet it will not follow that it was a holy Booke Thirdly although we grant that it was an holy booke yet it will not follow that it was a canonicall booke The bookes of the Chronicles of the Kings of Iuda and Israel were but civill records Some things written by the Prophets not as they were Prophets and belonged nothing to the canon of the Scriptures Secondly some bookes that were written by the Prophets were not written by them as they were Prophets Salomon wrote of Hearbes Trees and Plants 1 King 4.33 But what bookes were these They were but bookes of things which were under the Moone and of things corruptible and because they served not for the edification of the Church afterwards Hezekiah buried Salomons bookes of physick therefore the Lord suffered them to perish Suidas saith that the booke which Salomon wrote of Physicke was affixed upon the gate in the entrie of the Temple and because the people trusted too much in it neglecting the Lord as Asa put his trust in the Physitians 2 Chro. 13. therefore Hezekiah caused to pull away this booke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and bury it And the Talmud saith that Hezekiah did two memorable things First Ganaz Sepher rephuoth Abscondit librum medicinarum He hid the bookes of Physicke which Salomon had written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And secondly Cathath nahhash hannehhushoth shegnashe Moshe Comminuit aeneum serpentem quem fecerat Moses He brake the brasen Serpent which Moyses made Salomon spake three thousand Proverbes 1 King 4.32 yet of all these Proverbes scarce eyght hundred are put in the Canon Some of these Proverbes the servants of Hezekiah King of Iuda copied out Prov. 25.1 And as they saw the King their master bury Salomons booke which he knew was hurtfull to the Church Salomoni Proverbs and Songs which were not profitable to the Church perished so those servants copied out these Proverbes which were profitable for the Church whereas the rest perished So Salomon wrote a thousand and five Songes of all which Songes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 est utriusque numeri quae vel quod the Lord made choyse but of one to be insert in the Canon which is called the Song of Songes or canticum canticorum quae Salomonis rather then canticum canticorum quod Salomonis it was the most excellent Song of all Salomons Songs rather then the excellentest Song compared with other Songes But all bookes written by thē for the whole Church none of them are perished as the Prophesies of Nathan Ahija and Iddo For Burgensis observeth well upon 1 Chro. 29. That the first booke of Samuel is holden to be written by Samuel himselfe So the second Booke of Samuel and the second booke of the Kings were written by Nathan and Gad who lived with David and Salomon and wrote untill the death of Salomon then Iddo and Ahija wrote the historie following of Ieroboam interlacing somethings of Salomon and Rehoboam Object 1 Chron. 29.29 Now the acts of David the King first and last behold they are written in the booke of Samuel the Seer and in the booke of Nathan the Prophet and in the booke of Gad the Seer with all his reigne and his might and the times that went over him and over Israel and all
the Kingdomes of the Countries But these words cannot be understood of the bookes of Samuel for wee reade not in these bookes what David did abroad in these Countries therefore some other bookes must be understood here written by Gad and Nathan which are not extant Ans Not onely the things which David did in Israel are set downe in the booke of Samuels but also the things which he did abroad in other Countries as against Zoba King of Hadadezzar Hierom. in Esa 13. against the Moabites and against Tobh King of Hemath And where it is sayd over all the kingdomes of the countries it is the manner of the Scripture as Hierome marketh by the whole Countries to understand the next adjacent countries whereof it speaketh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and therefore in the originall it is Haaratzoth Of that carth Ob. 2 Chro. 33 19. The prayer of Manasseh and how God was intreated of him and all his sinne and his trespasse and the places wherein he built high places and set up groves and graven images before he was humbled behold they are written among the saying of the Seers or Hosai But in the whole booke of the Kings there is no mention made of his affliction or of the cause which mooved him to repent or of his prayers which he made to God in time of his affliction then this booke of the prophet is not now extant So the acts of Baasha Zimri and Omri are they not written in the Bookes of the Chronicles of Israel 1 Kings 16.5 27. But nothing concerning their actes are found in the bookes of the Kings or in the Chronicles therefore those bookes are perished when the Scriptures remit us to those bookes it giveth us to understand that these bookes are worthy to be trusted as written by the Seers of God neyther doth the Scripture cite them as it doth some short sentences out of the Heathen Poets The Apostle saith of those Poets that they sayd the truth Tit. 1.13 But the Spirit of God remitteth us to these bookes that we may be fully instructed by them in the whole truth of the Acts of those Kings Answ First we must know that there were many Prophets who prophesied whose prophesies were never written as the prophesies of the children of the Prophets Some prophesies of the Prophets were not written and the prophesies of those who prophesied from the dayes of Eli to David as some of Asaph Heman and Ieduthun Secondly all the things which were written by the Seers were not written by them as Seers Salomon wrote many things which he wrote not as a Prophet and so did David Thirdly Something 's written by the Prophets profitable for the Church then but not profitable now many things which they wrote then as Seers and were profitable to the Church for that time were not profitable for the Church now and the Spirit of God remitted them then to the civill records and to some prophesies which were then extant but are perished now because now they were not necessary for the Church but all these things which the Lord endited to them by his Spirit and which he thought to be necessary for his Church to be the Canon and rule of our faith all those the Lords watchfull eye hath kept and preserved that none of them are perished The Conclusion of this is Conclusion The bookes of Emperours and Kings are lost yet the Lord hath kept the register of the little Kings of Iuda and Israel both in whole and in parts although they were but Shepherds and banished men And the Church would rather spend her best blood then shee would part with that pretious Iewell or any part of it therefore they called those who delivered the booke of God to the persecuting Tyrants Traditores EXERCITAT XIIII That the points were not originally with the Letters from the beginning Neh. 8.8 So they read in the Booke the Law of God distinctly and gave the sense and caused them to understand the reading of the Law WE have showne that the Scriptures are not corrupt and that no essentiall or integrall part is wanting in the holy Scriptures Now it resteth to show that the Points the accidentall ornaments were not from the beginning The Iewes who are faithfull keepers but bad interpreters of the Scriptures interpret these words Nehe. 8.8 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 after this manner vaijkren bassepher betorath They read in the booke of the Law this they expound to be the litterall sense 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which Ezra gave Mephorash distinctly that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 adding the Points and distinctions Veshom Shâ—cel Appenentes intellectum and gave the sense that is he added the Targum or paraphrase to it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vajabhinu bammikra and caused them to understand the reading of the Law that is he added the Kabbala But this is a false Glosse Ezra read the Law to them gave them not onely the grammaticall sense but also the spirituall and true meaning of the words he neither added points nor Targum or Kabbala to it The points were not then from the beginning as may be seene by these reasons following Reason 5 The first reason is taken from the Samaritan Character The Iewes acknowledge that the letters of the law which they have now are not the ancient Characters in which Moyses wrote the Law But to these ancient Characters there is no vowell subjoyned as we may see in the forme of the Shekell set downe by Arias Montanus Beza and Villalpand upon Ezekiel Reason 2 The second reason is taken from the first exemplar of the Iewes which they kept in their Synagogues 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and they have most exactly written and rouled up this booke which is the cheefe booke in their estimation and whereof they account more then of any other Hebrew Bible yet there is neyther Poynt nor Accent in this booke but onely Consonants This may be seene also in their ancient billes of divorce wherein are neyther Points nor Accents Therefore the Points were not from the beginning Reason 3 The third reason is taken from the names of the Points and Accents which are Chaldee names therefore they were imposed after the captivity Object But they who maintaine that the Poynts were from the beginning say that this reason holdeth not for the names of the Moneths are Chaldee names imposed after the captivity and yet the Moneths were from the beginning So the Points may be from the beginning although the Chaldee names were given to them after the captivitie Answ As the Moneths were from the beginning and had Chaldee names given unto them after the captivity so the value of the Points were from the beginning but the figures and the names of the Points were set downe a long time afterwards Reason 4 The fourth reason is taken from the translation of the Seventy for when the Seventy read the Hebrew Text wanting the
with teares and her bowels were troubled Lament 2.11 Last the Prince is the soule and the Subjects are the bodie and the body should doe all things for the good of the soule he is the breath of our nostrils Lament 4.12 We see how many obligations the Subjects owe to their King CHAPTER III. Why was God angry with them for choosing of a King 1 SAM 8.7 And the Lord said unto Samuel hearken unto the voice of the people in all that they say unto thee for they haue not reiected thee but they haue reiected me that I should not reigne over them God was not angry simply with the Iewes for choosing of a King but because they prevented the time KIngly Government being the best Government why was the LORD then angry with the Iewes for choosing of a King He was not angry with them simply for desiring and choosing a King but for the manner of their choise for God was minded to haue given them a King but they would not stay the Lords leasure but anticipated the time therefore the Iewes say of them comederunt immaturam uvam the grape was not ripe enough as yet wee may see that God was minded to haue given them a King Deut. 17. because he telleth them what sort of King they should choose and what he should doe and they say Three things given in commandement to the Iewes when they entered into Canaan that he gaue them three things in commandement when they entered into Canaan first to choose a King secondly to roote out the Canaanites and thirdly to build a Temple for his worship God was angry with them that they sought a King so long as good Samuel ruled over them he was angry with them because they would haue a King to reigne over them after the manner of the Nations Deut. 17.14 I will set a King over me like all the Nations round about me but thou shalt set them over thee whom the Lord thy God will choose If they had said to Samuel giue one to reigne over us after thy death because thy children are corrupt 1 Sam. 8.3 or giue us one who may governe us in equitie this had beene no offence to God but simply to desire a King like the Kings of the Nations this was their sinne and herein they rejected not Samuel but God himselfe 1 Sam. 8.7 How was God rejected when they chose a King Quest seeing Kings reigne by him Prov. 8. and the Kings throne is Gods throne 1 Chro. 29.23 1 King 2.15 The Lord did reigne over them in both these sorts of Government Answ but when the Iudges commanded and ruled them The Iudges had not such absolute government over the people as the Kings had they had not such an absolute Government as when the Kings reigned over them the Iudges might make no Lawes nor take tribute of the people as the Kings might doe therefore the Lords immediate Government did more appeare when the Iudges ruled them Iudg. 8.23 I will not rule over you neither shall my sonne rule over you the Lord shall rule over you And when they rejected Samuel here they said in effect as the Iewes said when they disclaimed Christ We will haue no King to reigne over us but Caesar Ioh. 19.15 Gods power did more appeare when the Iudges ruled but his goodnesse and mercie appeared more when the Kings ruled When the Iudges ruled over them then Gods power did more appeare helping them by weake meanes but when the Kings reigned over them then Gods wisedome and his goodnesse did more appeare in setling a government amongst them and making their Kings types of Christ And as in Gods miracles his power did more appeare but in his ordinary course working by nature his wisedome and goodnesse appeared more so in these two formes of Government his power did appeare more when the Iudges ruled over them but in setling the Kingly government amongst them his goodnesse and his wisedome did more appeare The conclusion of this is Conclusion happie is that Kingdome when the King reigneth a me per me propter me a me when he is sent by the Lord per me when he is sustained and upholden by the Lord and propter me when he serues to glorifie God in his Kingdome CHAPTER IIII. What Samuel meaneth by Mishpat Hammelech 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 SAM 8.11 And he said this will be the manner of the King that shall raigne over you c. KIMCHI saith whatsoever is set downe in this Text 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lex Regis it is lawfull for the King to doe it and therefore he interpreteth Mishpat Melech 1 Sam. 8.8 This shall be the Law of the King or this is the thing which the King may doe by the Law the Chaldie Paraphrast paraphraseth it Nimusa a Law 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lex chaldaicè Maymone expoundeth the words in this wise he shall take your Beasts at the Kings price and your Oliues and your Vines for to maintaine his servants in the Warres Rambamfilius Maymone and he saith in necessitate omnia pertinent ad jus regis sed extra necessitatem non pertinent But this is not the meaning of the place Samuel describeth a tyrant and not what a King may lawfully doe The Lord is describing here to them that King which he is to giue to them in his wrath and not what a lawfull King may doe and Mishpat here signifieth not a Law but the manner and custome of him who should doe such things as 1 Sam. 2.13 And the Priests Mishpat custome was with the people to take the flesh of the sacrifice that did not belong to him Here it cannot be translated it was the Priests Law for it had beene sacrilegious theft in the Priest to haue taken any part of the sacrifice but that which was due to him So this should be the Mishpat or custome of this King whom God sent in his wrath that he should take any thing which he pleased from them although it had not beene for necessary uses but 1 Sam. 10.25 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lex Regni the word Mishpat is taken in another sense then Samuel told the people Mishpat Hammelocha the law of the Kingdome and laid it up before the Arke Here Mishpat is taken in another sense how the King should rule the Countrey and this Booke Samuel laid up before the Arke but this Mishpat was not laid up before the Arke but was set downe as a punishment for that people Now that this King which Samuel describeth unto them whom God sent in his wrath might not doe these things to his Subjects by lawfull authoritie Reasons prooving that he was not a lawfull King who is described here the reasons are these Reason 1 First God gaue them this King in his anger and tooke him away in his wrath Hos 13.11 Which cannot be said of any King in whom there is but the
Cetubhim which the Greekes call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 holy writings all the Scriptures are holy 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 that is two and ten 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pro 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 duodecem 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 Conclusion First the Lord hath summed 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 David wrote the first two bookes of the Psalmes and set them in order The first two bookes were written by David and they end thus So end the Prayers of David the Sonne of Iâ—ffe 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 ל Aliquando est nota Genitivs aliquando Dativi and therefore some have interpreted 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. 39.30 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 sonne of Korah wrote some of the Psalmes the 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 Moyses wrote a Psalme this Psalme was written when they were 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 and by Ethan the Ezrite who were of the posterity of the Levites Ieduthun and Ethan wrote some of the Psalmes 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 Tehilim praises because the most of them are songes of prayse The generall inscription of the Psalmes is Tehilim therefore the whole are so called 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
5. so David after he had conquered all his enemies sang the eighteenth Psalme so Revelation 19. when all the enemies of the Church shall bee subdued they shall sing a song of praise to the Lambe who sitteth upon the throne The women did sing the song of victorie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The women especially did sing this song and therefore Psal 68.11 it is said great were the company hammebhassheroth of those that published it in the faeminine gender of the women that published it In this song of victory the King is commended that he ascended on high and led captivitie captiue and received gifts or ransomes from the captiues Vers 18. And the Apostle applieth this to Christs victory over all his enemies he ascended on high and gaue gifts to men Ephe. 4.8 And in this song of victory they sung this Carmen amabaeum a song by intercourse I will bring againe from Basan I will bring my people againe from the depths of the Sea Vers 22. They remembered these two deliverances in all their songs of thankesgiving for deliverance first how the Lord delivered them out of the red Sea and secondly that deliverance from Og King of Bashan when he came against them The subject of Deborahs song That song of Deborah Iudg. 5. first containeth a praise to God who gaue the victory Secondly it maketh mention of the instruments which he used in this victory as the starres Thirdly it condemneth those who would not come as Merosh and fourthly it commendeth those who came willingly And lastly a prayer against the enemies of the Church Vers 28. CHAPTER XLIIII Of their Burials GEN. 49.29 And he charged them and said unto them I am to be gathered to my people burie me with my Fathers IN their burials first The circumstances that were used in Buriall we are to consider the place where they buried them secondly the ceremonies which they used at their Burials thirdly the forme of their Tombes fourthly the great charges that they were at in their burials and lastly how they comforted the living after the dead were buried First the place where they buried them The place where they used to bury it was commonly without the Citie In Ierusalem they were buried without the Citie neare the brooke Kedron Mat. 27.53 And many arose and came out of the graues and went into the holy Citie and appeared there so the widowes sonne of Naim was buried without the Citie Luk. 7.12 so the possessed men walked amongst the graues in solitarie places Mark 4.37 And Christ was buried in a Garden without the Citie They buried all of one familie together 1 Sam. 3.1 With whom they were buried they buried the bones of Saul and Ionathan in the buriall of their Fathers so Gen. 33.2 therefore they were said to be gathered to their fathers and David alludeth to this forme when he saith gather me not with the wicked Psal 30. For all the bodies of the faithfull were laid together so are their soules gathered together this is called the bundle of life 1 Sam. 25. The Greeks called those who were not buried with their Fathers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 outburied They buried the man and the wife together as Abraham and Sara in the field of Ephron The faithfull were buried together Gen 25. so Iacob and Leah Isaac and Rebecca so Tobias and his wife were buried together Tob. 4.4 And hereby they signified the constancie and loue which should be betwixt the man and the wife and that they died in the same faith therefore the Orthodoxe Church when they died they would not be buried besides Heretickes Sophronius said Noli me tangere haeretice neque vivum neque mortuum The strangers converted desired to be buried with the faithfull They buried strangers in a part by themselues Act. 1.18 this place they called it Kebher galaja sepulchrum exterorum when the strangers were converted to the faith they desired to be buried with the faithfull as Ruth said to Naomi where thou diest there will I die and be buried Ruth 1.17 The Ceremonies in buriall Secondly they used many Ceremonies in their buriall first they fasted 1 Sam. 31.13 2 Sam. 1.12 and they mourned and wept and fasted while even so 2 Sam. 3.34 David fasted for Abner till the Sunne was set Secondly they wept as for Aaron thirtie dayes Num. 20.29 so for Moses Deut. 34.8 so for Saul and Ionathan 2 Sam 1.12 so for Iosia did all Israel mourne 2 Chron. 35.24 Families lamented the men by themselues and the women by themselues Zach. 12.12 so Luk. 23. and the women followed after weeping They mourned and lamented chiefly for their Kings Iere. 34.5 and they will lament thee saying ah Lord they lamented for their King as the widow doth for her husband for the King is the husband of the Common-wealth and when shee wanteth him she is a widow Lament 1. How these words are to be understood he taught them the use of the Bow Such was the lamentation which David made for Saul and Ionathan 2 Sam. 1.18 it is called there the lamentation of the Bow he commanded to teach the children of Israel the Bow it is commonly translated he taught them the use of the bow or to shoot with the bow but this is impertinently cast in in the midst of Davids lamentations that he taught them the use of the bow but it should be this way translated he taught them this lamentation intituled the Bow for it was the manner in old times to giue sundry titles to these lamentations as Fistula Scutum Ovum Ala Securis so Psal 45. Eustatius lib. 4. to the chiefe Musitian upon Shonannim as yee would say upon the lillies the song of the marriage is intituled the lillie Christ is the lillie of the valleyes and his Church is as the lillie among thornes therefore this marriage Psalme is intituled the lillie so the title of this lamentation was Arcus the Seventie translated it well David edidit threnum hunc it is subjoyned that he made this lamentation that he might teach it the children of Israel and Iosephus addeth that the Iewes did diligently learne these Lamentations even unto his time the rest of this Lamentation is set downe in the Booke of the just vers 18. and to translate it he taught them to shoot with the bow were not pertinent for they had skill in the use of the bow alreadie 1 Par. 12. and it was not for vnskilfulnesse in the use of the Bow that the Philistims overcame them When Iosias was killed in the battaile Ieremie made his Lamentations or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for him Alexander ab Alexandre lib. 3. Genialium When they buried their dead they had Minstrels Mat. 9.23 who sang the praises of the dead this the Greekes called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and when the corps were to be carried out they cryed Conclamatum est and they hyred Praeficas mourning
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 excellent 8. Moses law divided in three parts 164. in fiftie two sections 175. read once in the yeare by the Iewes ibid. the law written in the heart 34. difference betwixt the law of nature and the law of nations 39. the breach of the law of nature worse then of the law of nations ibid. the law perpetuall where the reason of it is perpetuall 41. M Manna the bread of angells 2. it resembleth divinitie ibid. Mary and Martha resemble the naturall and spirituall life Moses came nearest to Adams knowledge of gods attributes 28. N Names fitted to the creatures at the beginning 30. names given to creatures at the beginning which are not â—ound now in the scriptures ibid. many names in the scripture which are not Hebrew names 97. proper names of the Chaldeans Persians and Assyrians 98. Nathan wrote vntill the death of Salomon 121. O Obscuritie three fold 80. Order foure fold 82. order of the Evangelists 83. P Paraphrase what 158. Paraphrases of the Iewes how many 159. Blasphemous to be detested ibid. ridiculous to be rejected 160. paraphrases clearing the Text are to bee admitted 161. Parashah mistaken 174. division in parashoth most ancient 145. parashoth divided three wayes 173 how they distinguished the parashoth ibid. divided according to these who read them 176. Points not from the beginning 124. the Samaritan Copie hath not the Points ibid. they were not with the letters in the dayes of the Seventy ibid. other languages derived from the hebrew have no points 126. They were found out by the Masoreth ibid they are sometimes put in the text and the letters in the margent 128. poynts ommitted in some words 129. Present a thing present foure ways 181 Christ how present in the Sacrament Priest asked counsell for the people 54 wherein hee might erre 57. Prophets understood what they prophesied 47. their prophesies respect the second cause or the event 55. they had their humane learning from men 66. they had not their prophesie by habite 67. they erred not writing the scriptures 68. assisted by the spirit three wayes 72. difference betwixt them and other prophets 68. betwixt them and the Sybils 73. they were the mouth of god 68. they are called the men of the spirit 71. the lord spake in them 57. they wrote not with paine and studie 74. some things written by them not as they were prophets 120. why called the first prophets 164. why the latter ibid. the small prophets cited as one 165. Prophesie how long it endured 55 bestowed anew againe ibid. some prophesies not written 122. Psalmes divided in five bookes 166. psalmes written historically or prophetically 167. the authors of them 166. their inscriptions in generall 168 in particular ibid. some inscriptions are Notes of musicke 170. some instruments of musicke ibid. the diverse times when they were sung ibid. divided according to their subiect ibid. some alphabeticall 171. psalmes of degrees 169. the five last psalmes begin and end with halleluiah 172. Ptolomeus procured not the translation of the Seventy 144. his life 146. R Reading the marginall and line reading 127. marginall and line reading both put in the Text by interpreters 128. diverse readings make not up diverse senses Reason not a judge in matter divine not to be secluded from divinitie ib. she must not transcend her limits 14. Revelation two fold 49. how god revealed himselfe to his church 44. S Solomon compared with Adam 28. he was a holy man 72. his writings not profitable for the whole Church perished 121.
are come 1 Cor. 10.11 And they are profitable for doctrine for reproofe for correction for instruction in righteousnesse 2 Tim. 3.16 They serve to rebuke all obstinate sinners and to comfort all penitent when they are applied rightly but when the Apostles applied their comforts and threatnings they had a more particular insight to whom they belonged than Preachers have now and knew particularly what Scriptures were directed to such and such men When Esay prophesied make fat the hearts of this people Esay 6.9 And when Paul applyed it to the Iewes in his time it was destinata applicatio but when a Preacher applieth it to his hearers now it is per accommodationem onely for hee cannot so particularly apply it to his hearers as Paul did to his Where there are two severall testimonies found in the old Testament and joyned together in the new Testament these two make but one literall sense as Esay 62.11 Say to the daughter of Sion behold thy Salvation cometh So Zach. 9.9 O Daughter of Sion O Daughter of Ierusalem behold thy King commeth riding upon an Asse and upon an Asse Coalt Matthew citing these places cap. 23. joyneth them both together and sheweth that both Esay and Zacharie meant of Christ comming in humilitie and not in glorie and these two make up but one literall sense This is a speciall note to know the literall sense of the Scripture A Note to know the literall sense of the Scripture when this phrase is added That the Scripture might be fulfilled As Ioh. 13.18 But that the Scripture may be fulfilled hee that eateth bread with me hath lift up his heele against me This place was spoken first by David of Achitophel Psal 41.10 But it was fulfilled literally in Iudas who betrayed Christ Example 2. Ioh. 17.12 Those that thou gavest mee I have kept and none of them is lost but the sonne of Perdition that the Scripture might be fulfilled This place was first spoken of Doeg Psal 109.7 and this Scripture is fulfilled in Iudas therefore this is the literall sense of it the figure was in Doeg and the thing figured in Iudas Example 3. Ioh. 19.24 Let us not rent it but cast lots whose it shall be that the Scriptures might bee fulfilled which said They parted my rayment amongst them and for my Vesture they did cast Lots Sauls Courtiers rent Davids dignities and honours amongst them but the Scripture was fulfilled literally here by the Souldiers Example 4. Ioh. 19.36 For these things were done that the Scripture might be fulfilled a bone of him shall not be broken The type was observed in the Paschall Lambe but the Scripture is fulfilled here literally in Christ Object But it may be said 1 Cor. 10.6.11 All these things happened to them in figures then they signified some other thing to us than to them They were types to us that is examples Answ they were not types properly taken for that is properly called a type which the Spirit of God specially proposeth to signifie some future thing as a bone of the Paschall Lambe should not bee broken was instituted to signifie some future thing that a bone of Christ should not be broken here is properly a type but an example is not a representation of any thing to come but goodnesse or splendor in the men which maketh them to bee followed as the mildnesse of Moses the patience of Iob These were not types properly but examples So these things which befell the Iewes in the wildernesse for their murmuring and committing whoredome are set downe for examples to the Corinthians and posteritie to come they were ad 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they serve to admonish and instruct us that we fall not into the like sinnes 2 Tim. 3.16 It may be alleaged that there are more literall senses in one Scripture then one Example Object Caiaphas prophesied that one should die for the people Ioh. 11.49 In Christs meaning they had one sense and in Caiaphas meaning they had another sense This Prophesie must not be considered as one Ans but as two the Spirit of God had one meaning and Caiaphas had another but the Scriptures which were inspired by the holy Spirit had but one sense Where the holy Ghost maketh a mysticall application of the old Testament to the new that is Destinata applicatio And arguments taken from thence hold firmely Example Exod. 16.18 He that gathered much had nothing over and he that gathered lesse had no lake the Apostle 2 Cor. 8.15 applyeth this morally to all the faithfull and reduceth things to a certaine equalitie that those who are rich in temporarie things should bestow their almes upon the poorer sort the poore being richer in Spirituall things might communicat to the richer their prayers and Spirituall helpes When we apply the testimonies of the old Testament and borrow comparisons from them it is not destinata applicatio sed per accommodationem Conclusion The conclusion of this is There is but one literall sense and meaning of every scripture So should men have but one sense and meaning in their minds and not a dowble meaning as the equivocating Iesuites have August de trin lib. 1. cap. 3. Quisquis haec legit vbi pariter certus est pergat mecum vbi pariter haesitat quarat mecum ubi errorem suum cognoscit redeat ad me ubi meum revocet me FINIS Additions Pag. 22. line 6. The Sciences which are speculative prepare a way to these which are practick although they be not directly deduced from them and therefore some have called them parents to them Pag. 28. l. 16. The attributes of God are called the wayes of God Hascuini Pag. 41. To eat blood while the life is in it is forbidden by a morall precept but to eate cold blood was that which was forbidden by the ceremoniall precept Pag. 46. l. 16. And he measured the wall thereof according to the measure of a man that is of an Angell Reuel 21.17 Because he appeared in the likenesse of a man Pag. 48. 18. R. Dauid Kimchi in Psal 60. Pag. 58. 15. Although Esdras who wrote the booke of Nehemiah could not be living at that time when Iaddus met Alexander yet some of the masters of the great Synagogue have beene alive then who had the gift of prophesie and insert the Genealogie of the Priests here untill the Macedonian Empire Pag. 58. l. 18. It may seeme that the gift of Prophesie ceased long before the Macedonian Empire Psal 74.9 Object We see not our signes there is no more any Prophet neither is there any amongst us that knoweth how long We must distinguish betwixt ceasing of Prophesie Ans and intermission of Prophesie Prophesie was intermitted in the time of the Captivitie which this Psalme speaketh of but it ceased not it was intermitted for a time as Amos threatned Amos 8.11 pag. 60. 23. This was a great miracle the man being old and having the disease thirtie eight yeares The Angell came downe at certaine times 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So Mat. 27.15 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 at the feast the governour was wont to release to them a prisoner 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is taken here distributivè they used to let a prisoner goe at their three great feasts so the Angell came downe here as it seemeth at the Pentecost and at their other great feasts when the people were gathered at Ierusalem conferre Ioh. 4.36 with 5.1 And marke here a great difference betwixt the comming downe of the Angell into the poole and the comming downe of the holy Ghost in tongues of fire at the Pentecost the Angell healed but one but then many were cured of all diseases pag. 81. l. 2. The agreement of the holy writers Moses Elias and Christ were together in the mount Mat. 17.3 So Rev. 15.3 They sing the song of Moses the servant of God and the song of the Lambe .. pag. 84. 23. 1 Macch. 3.48 And laid open the booke of the Law wherein the heathen had sought to paint the likenesse of their Images The heathen sought if they could get any warrant for their images out of the Scriptures to paint their Images by it pag. 110. l. 22. The place in the hebrew text which seemeth to bee corrupted is Psal 22.18 When they read Caari for Caaru 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In calce bibliorum Rabbinorum Caari sicut leo for Caaru foderunt but R. Iacob Ben Chaijm sheweth that this reading is but late for there was no such difference betwixt the orientall and occidentall Iewes in their reading neither was this place one of the places in which they differed pag. 137. 23. Words that are proper cannot bee translated as appellatives nor appellatives as proper Mat. 16.18 Thou art Peter and upon this rocke c. It cannot bee translated thou art a rocke and upon this Peter c. pag. 119. l. 30. Esdras wrote none of the bookes over againe which were written before the captivitie but onely set them in order Errours escaped Pag. 6. line 17. for in visible read in invisible Pag. 23 line 9. for Zozomen r. Sozomen Pag. 24. l. 8. for Adynus r. Didymus P. 31. l. 4. for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 34. l. 8. and l. 10. put away lurking in the veines of it p. 61. 2. Essentially for the written word r. Essentially for the word p. 62. 7. for the certaintie of it to Moses r. the certaintie of Moses p. 66. l. 16. for Flavitius r. Flavitias p. 77. l. 33. for this time was r. this time before the flood was p. 83. l. 8. for Cylo-Lyria r. Coelo-Syria p. 88. l. 20. for willet r. villalpand p. 92. l. 19. put out Dialects